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THIRTY-NINTH
ANNUAL REPORT OF THE

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AMERICAN ETHNOLOGY

TO THE SECRETARY OF THE
SMITHSONIAN INSTITUTION

1917-1918

WASHINGTON
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LETTER OF TRANSMITTAL.

SMITHSONIAN INSTITUTION,
BuREAU OF AMERICAN ETHNOLOGY,
Washington, D. C., November 7, 1922.
Str: I have the honor to submit herewith the Thirty-
ninth Annual Report of the Bureau of American ec Sh
for the fiscal year ended June 30, 1918.
With appreciation of your Al in the work under my
charge, I am
Very respectfully, yours,
J. WALTER FEWKEs,
Chief.
Dr. CHARLES D. Watcort,
Secretary of the Smithsonian Institution.

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CONTENTS.

REPORT OF THE CHIEF.

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ACCOMPANYING PAPER.

The Osage Tribe: Rite of Vigil, by Francis La Flesche (pls. 17; figs. 4) --

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REPORT OF THE CHIEF OF BUREAU

THIRTY-NINTH ANNUAL REPORT

OF THE

BUREAU OF AMERICAN ETHNOLOGY.

J. WALTER FEwxss, Chief.

The operations of the Bureau of American Ethnology
during the fiscal year ended June 30, 1918, were conducted
in accordance with the act of Congress approved June 12,
1917, making appropriations for sundry civil expenses of
the Government, which act contains the following item:

American ethnology: For continuing ethnological researches among
the American Indians and the natives of Hawaii, including the
excavation and preservation of archeologic remains, under the
direction of the Smithsonian Institution, including necessary em-
ployees and the purchase of necessary books and periodicals, $42,000.

The administrative affairs of the bureau prior to March 1,
1918, were conducted by Mr. F. W. Hodge, ethnologist in
charge, when he resigned to accept a position in the Museum
of the American Indian (Heye Foundation). On that date
Dr. J. Walter Fewkes was appointed chief and continued the
administrative duties of the office to the close of the year.

SYSTEMATIC RESEARCHES.

As the American Indian is rapidly losing many of his
instructive characteristics in his amalgamation into Ameri-
can citizenship, new features of the future work of the
bureau stand out prominently pleading for investigation.
Among these is the urgent necessity to rescue linguistic,
sociological, and mythological data of aboriginal Indian life
before its final extinction. When data now available dis-
appear, unless recorded, they are lost forever.

Os BUREAU OF AMERICAN ETHNOLOGY.

The excavation and repair for preservation of archeologie
remains, by no means a new activity of bureau: work, is in
the same condition. Both anthropology and popular ap-
proval call for the advancement and diffusion of knowledge
by the bureau along this line.

In addition to their duties in “continuing ethnological
researches”? among the American Indians, the members of
the staff have devoted much time to matters germane to
their work. Answers to many letters received by the bureau
ean not be written offhand but demand investigation and
often considerable consultation of authorities in the library.
Their requests are not confined to Indian ethnology but
include a wide variety of questions on race mixture in the
United States, Old World anthropology, and the like.
Although the staff is made up of experts in the study of the
American Indians and the appropriation is limited to the
study of our aborigines, the chief has not shrunk from the
necessity of contributing what information he could on these

related subjects, recognizing the need in the near future of a
Bureau of Ethnology.

The ‘“‘ethnological researches’”’ of individual members of
the staff the past year are outlined in the following pages.

At the close of the last fiscal year Mr. F. W. Hodge had
begun excavations at Hawikuh, one of the ‘Seven Cities of
Cibola,” situated near the present pueblo of Zuni, N. Mex.
This work was continued in the summer months and yielded
a large and varied collection of artifacts, which are now in
the Museum of the American Indian (Heye Foundation).

The excavations were confined to the great refuse heaps
that cover the western side of the elevation on which the
ruins are situated, the maximum height of the hillock being
60 feet above the eastern valley. It was believed that this
refuse would be found to follow the configuration of a gradual
slope, but this proved not to be the case, for the farther the
excavation was carried toward the ruined walls on the
summit the deeper the refuse was found to be, and continu-
ous work for nearly three months in this direction failed to
reach a natural slope or escarpment.

ADMINISTRATIVE REPORT. 11

The removal of the refuse, which had reached a depth of 15
feet when the work was suspended for the season, brought to
light many features of interest, for, as was expected from the
character of the surface soil, this great deposit of débris, con-
sisting largely of ash and other refuse from the dwellings,
interspersed with quantities of broken pottery and other
artifacts, strata of drift sand, building refuse, etc., formed
one of the cemeteries of the pueblo, or, one might say, the
western area of a single great cemetery that surrounded the
pueblo which, with its appurtenances, covers an area of
approximately 756 by 850 feet, or nearly 15 acres. Excava-
tion of perhaps a fifth of the cemetery area resulted in uncoy-
ering 237 graves.

Excavation had not proceeded very far before remains of
walls of dwellings much older than those of historic Hawikuh
were encountered on the floor of the original surface, 15 feet:
below the maximum deposit of refuse; yet, as the work pro-
gressed, it was found that these walls had been built over
and across the walls of other and more ancient houses that
had been erected, occupied, abandoned, and filled in to afford
space for the construction of the dwellings which in turn
preceded Hawikuh probably by many generations. The
masonry of these earlier structures, on the whole, was much
eruder than that of Hawikuh proper; but if allowance be
made for disturbance caused by the burial of the dead
through several generations, which included more or less
comparatively recent pottery in the lower levels, the earth-
enware of the earliest inhabitants of the site is of finer quality
and of finer decoration than that manufactured by the his-
toric Hawikuh people not long before the abandonment. of
their settlement.

Although the study of the archeology of Hawikuh has
been barely commenced, the results of last season’s work
give promise of a material addition to our knowledge of an
important phase of Pueblo culture and it is hoped will ulti-
mately open the way to the solution of related problems in
southwestern archeology.

aly, BUREAU OF AMERICAN ETHNOLOGY.

Besides the routine work of his desk Mr. Hodge gave
what spare time he could while in Washington to continuing
his work on the bibliography of the Pueblo Indians.

During July and August Dr. J. Walter Fewkes, ethnologist,
completed his report on the Heye collection of West Indian
antiquities and in the autumn made a brief archeological
reconnaissance in southwestern Colorado, returning to Wash-
ington the middle of November. His plan of operations was
to visit the ruins in the McElImo district and determine their
architectural features in order to define with greater exact-
ness the characteristics they share with the cliff dwellings
and pueblos of the Mesa Verde National Park. The object
was to gather material that would enable him to construct
a classification of the prehistoric buildings of the Southwest
from structural data. The Mesa Verde cliff dwellings and
pueblos belong to a type or group of ruins distinguished by
the structure of the roof and other features of the cere-
monial room or kiva. The aim of the field work in 1917
was to investigate the distribution of this form of kiva and
to discover other peculiarities of the Mesa Verde type or
group at points remote from the plateau and thus enlarge
our knowledge of the geographical distribution of the types.

It was found that the ruins in Montezuma Valley and the
McEImo and its tributaries show extensions westward of the
Mesa Verde type, and as the field work progressed much was
added to our knowledge of the characteristics of great houses
and towers, the examples of which on the Mesa Verde have
been little investigated.

The most noteworthy group of the ancient ruins visited in
the course of his field work were three clusters of great
houses, castles, and towers situated a short distance over
the State line on the northern tributaries of the canyons of
the McElmo.

The most important result of the field work in 1917 is the
conclusion that the ruins of the McElmo region indicate a
people allied to those of Mesa Verde, who reached a high
degree of architectural technique, surpassing any in America
north of Mexico. Evidence was gathered that it was pre-
ceded by a stage indicated by one-house construction, and

ADMINISTRATIVE REPORT. 1133

the suggestion is made that it antedated pueblos, on which
account it has been designated a middle phase in the South-
west. A considerable number of small ruins of the same
structural type but with only one room were discovered in
the tributaries of the McElmo and Dolores Rivers.

As a sequel to the exploration of the great houses, towers,
and pueblos of Square Tower, Holly, and Hackberry Canyons,
at the suggestion of Doctor Fewkes, the Director of the Public
Park Service, Department of the Interior, has taken steps to
have the ruins on these and adjacent canyons set aside from
the public domain as a reserve, to be called the Hovenweep
National Monument.

During the year Mr. James Mooney, ethnologist, remained
in the office, engaged, as impaired health permitted, in the
elaboration of his Cherokee sacred formulas. Throughout
the winter and spring months much of his time was given to
assisting the various delegations from the tribes of his work-
' ing acquaintance, in the West, in their efforts before Congress,
particularly in regard to their native Peyote religion, of which
he has made a special study. The proof of friendship in the
assistance thus given has completely won the hearts of the
tribes concerned, and has opened the door to successful
investigation along every line of inquiry.

On June 28 he left Washington for an extended stay with
the Kiowa and associated tribes, among whom he is now at
work.

During the past year Dr. John R. Swanton, ethnologist,
has devoted the greater part of his time to a study of three
languages formerly spoken on and near the lower course of
the Mississippi River—the Tunica, Chitimacha, and Atakapa
(or Attacapa). The results of this study have been embodied
in four papers—sketches of the grammars of the three lan-
guages in question, and a comparative study. A sketch of the
Tunica language, covering about 70 typewritten pages, has
been accepted for publication in the International Journal of
American Linguistics. The sketch of Atakapa, of 40 or 50
pages, is practically complete and is designed for publication
in the same journal; that of Chitimacha covers about 100
pages. The latter is withheld from publication for the

14 BUREAU OF AMERICAN ETHNOLOGY.

present so that more material may be added. Finally, the
paper in which the three languages are compared and the
conclusion drawn that they belong in reality to but one lin-
guistic stock, is to be published as a bulletin by this bureau.
This covers about 70 typewritten pages.

During the latter half of April and all of May Doctor
Swanton was engaged in field work in Louisiana, Mississippi,
and South Carolina. In the first-mentioned State he con-
tinued his investigation of the Chitimacha language. His
visit to Mississippi was principally for the purpose of inquiring
into the social organization of the Choctaw still living there.
In South Carolina he began a study of the Catawba language,
with the help of manuscript material left by Doctor Gatschet,
and he plans to continue this study during the coming year.
It is important as the only well-preserved dialect of any of the
eastern Siouan peoples and that upon which must be based
most of the relationship of the eastern Siouans to the other
divisions of the stock. A small amount of ethnological
material along other lines was also collected from the Chiti-
macha and the Catawba.

Doctor Swanton has also added some material to his
history of the Creek Indians.

In July, 1917, Mr. J. N. B. Hewitt, ethnologist, began a
critical and comparative study of the Cayuga texts relating
to the Iroquois Federation, which he had recorded during
the two previous field trips. This manuscript matter aggre-
gates more than 500 pages and treats of more than 40 topics
or features of the Federation of the Iroquois, dealing with
the principles and structure of this institution of the Five
“Nations” or tribes.

This comparative study was carried to tentative comple-
tion and involved not only the critical reading of the 500
pages of Cayuga text but also an equal number of pages of
Mohawk and Onondaga texts.

Mr. Hewitt also read 200 galleys of proofs of the Seneca
myths and tales of the Thirth-second Annual Report of the
Bureau of American Ethnology, of which 20 were of native
texts with interlinear translations; he added to them nearly

ADMINISTRATIVE REPORT. 15

200 numbered explanatory notes and read also 632 pages of
the first and second revises for this same report, of which
100 pages are in native text with interlinear translations.

During May and June, 1918, Mr. Hewitt was engaged in
field work in Ontario, Canada, among the Indians of the Six
Nations of Iroquois. He took up the work in textual and
literary criticism of the many texts he has recorded relating
directly to the institution of the federation or league of
the five tribes or nations in earlier field operations.

By far the largest, and also the most trustworthy, part of
these texts was recorded from the dictation of one of the
best-informed ritualists and expounders of the league, but
much additional and supplementary matter in the form of
texts was recorded from the dictation of other informants
who had the reputation in the community of being authori-
ties in regard to the motives and plans of the founders of
the federation or league and the decrees and ordinances pro-
mulgated by them; but as these texts were given from
memory it was inevitable that some of the most important
details of the structure and working apparatus of the league
have not been remembered with the same fidelity by different
persons, and so various views and statements concerning
the same subject matter are found. The problem for the
student, then, is to ascertain by an adequate investigation
upon what facts these conflicting views and statements were
originally based. The vocabulary of the national terms
employed is that of statecraft and ritualism—the utterances
of the statesmen and stateswomen of that earlier time, who
had clear visions of institutions which are to-day being for-
mulated and written into the statutes of our great republic.
Among these may be mentioned the recall, the initiative,
the referendum, a full-fledged colonial policy, and woman
suffrage (limited to mothers), men having no voice in the
body which nominates their chiefs.

It is well-nigh impossible to find an interpreter among the
Iroquois who is such a master of both the English and the
native Iroquoian languages as to be able to translate cor-
rectly a large number of the most important native terms into

16 BUREAU OF AMERICAN ETHNOLOGY.

the English tongue. The following may be taken as a typical
example. Dekanawida, in detailing the work of the founders
in his ‘‘ farewell address,” used the following term frequently
and it also occurs elsewhere. This word is “‘ We’dwéfna’-
kera‘da’nyon’.”’ The literal meaning is ‘‘We have made
types or symbols of things.”” This is the only rendering
known to most native interpreters. But its technical-signi-
fication is ‘‘We have made ordinances, or laws, or regu-
lations.”

Another form of criticism is the discovery of the reasons
which led to the variation of the ritual as used by the father
and mother sides of the league. As an example the following
may be cited. One or the other of these sides is the mourning
side in the council of condolence and installation. The side
which is not the mourning side employs all fourteen of the
sections of the ‘‘requickening address.”” But it is custom-
ary for the mourning side, in replying, to employ only thir-
teen, omitting the ninth, which refers to the caring for the
grave of the dead chieftain. This omission may seem to be
a small matter to solve, but it is one which brings out the
intense esoterism and metaphoric use of terms that charac-
terize terminology of the institutions of the federation or
league of the five nations or tribes of the Iroquois.

This definition or meaning shows that the rules of procedure
among the Iroquois Five Tribes were not the commands of an
autocrat or tyrant, but rather the formulated wisdom of a
body of peers, who owed their position to the suffrages of
those who owned the titles to them, and that the form of
government was a limited democracy, or, strictly speaking,
a limited gynecocracy.

At the beginning of the year Mr. Francis La Flesche,
ethnologist, took up the task of putting together his notes on
the ‘‘Wa-shd-be A-thi",”’ a composite and intricate war
ceremony of the Osage tribe. The name signifies the deter-
mination of the warrior who becomes a member of the cere-
monially organized war party to show no mercy to the eneniy
and that he shall be even as the fire—a power that consumes
all things that happen to be in its destructive course.

ADMINISTRATIVE REPORT. 17

The literal translation of the name, Wa-shd-be Athi", is
Wa-sha-be, a dark object; A-thi", to have in one’s possession,
to carry. The word ‘‘Wa-shd-be”’ is here used as a trope
for the charcoal that symbolizes the merciless fire. The
making of the symbolic charcoal forms an important part
of the great ceremony and each warrior is required to carry
with him a piece of this charcoal tied up in a little buckskin
pouch. When he is about to attack the enemy he must
blacken his face with this charcoal. If he happens to
neglect this, he will not be permitted to recount the strokes
he may deliver the enemy in the attack and to count his war
honors.

Originally there was only one “‘Wa-shaé-be A-thi"”’ cere-
mony, and this ceremony pertained strictly to defensive
and aggressive warfare. Later this ceremony was employed
for organizing a war party to be sent out to slay some mem-
ber of an enemy tribe in order to send the spirit of the slain
man to overtake and accompany the spirit of the deceased
member of the tribe and to be his companion to the realm
of spirits.

The original ceremony was described by Wa-xthi-zhi, who
belongs to the great division of the tribe which represents
the earth and is called Ho"-ga. The ceremony, when it is
used as a mourning rite, was described by Xu-thd4-wa-to"-i",
a member of the great division representing the sky, and
called Tsi-zhu.

The account of these two ceremonies, the text, the songs,
with their music, the recited parts of the ritual, and the
illustrations and diagrams cover 253 pages.

It required much time as well as the exercise of patience
to secure the details of these war ceremonies. Particularly
was this true of the wi-gi-es (the recited parts), which relate
to the traditions of the people, on account of their religious
character and the superstitious awe with which the men and
women of the tribe regarded them. Deaths have occurred
during the study of these rites, and these deaths have been
by the people attributed to the reciting of the rituals without
regard to the traditional and prescribed rules.

3594°—25+

2
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18 BUREAU OF AMERICAN ETHNOLOGY.

In May, 1918, Mr. La Flesche visited the Osage Reserva-
tion for the purpose of completing his investigations of the
tattooing rite, which he had started some time ago, and
succeeded in securing 22 of the wi-gi-es (the recited parts)
from one man at a continuous sitting of two days—a remark-
able feat of memorizing. Each of these wi-gi-es belongs to
a gens of the tribe, the male members of which recite it at
an initiation into the mysteries of the rite or at the ceremony
of the actual tattooing. All of these wi-gi-es are recited
simultaneously by their owners, and the volume of sound
is like that of a responsive reading in a church, with the
difference that the reciting is not in unison, as each man
recites for himself independently of the others. Fourteen
of these wi-gi-es have been transcribed and translated, and
they cover about 100 pages of hand-written manuscript.

Besides these 22 wi-gi-es, Mr. La Flesche secured the pen-
alty wi-gi-es owned exclusively by the Thunder gens. He
also obtained the penalty wi-gi-e owned in common by the
various gentes of the Tsi-zhu division and the one owned by
gentes of the Wa-zhd-zhe and Ho*’-ga subdivisions of the
Ho"’-ga great division. These penalty wi-gi-es are recited
by their owners to the man who offers himself as a candidate
for initiation into the mysteries of either the fasting or the
shrine degree of the tribal rites. Like the ‘‘sword of Dam-
ocles,’”’ the penalty hangs over the head of the candidate and
drops upon him the moment he violates his initiation obli-
gations, and punishment comes to him by supernatural
means. These two wi-gi-es have been transcribed, but are
yet to be translated.

While in the office Dr. Truman Michelson, ethnologist, was
engaged in correlating the Indian texts of the White Buffalo
Dance with the English translation, and revising the latter.
He left Washington near the middle of July and, arriving at
Tama, Iowa, resumed his field work among the Sauk and
Fox. His attention was mainly directed to the esoteric
meaning of the songs of the White Buffalo Dance, and to
verifying sociological work of the previous season. He
obtained the names of nine-tenths of the Fox Indians and
obtained information regarding the gens and dual divisions

ADMINISTRATIVE REPORT. 19

to which their owners belong. A number of ceremonies of
these Indians were witnessed and he also learned some facts
on Fox eschatology. During his work he purchased a num-
ber of sacred packs for the Museum of the American Indian
(Heye Foundation), receiving the right to publish by the
bureau the information pertaining to them. On leaving
Tama, Doctor Michelson proceeded to Mayetta, Kans., to
conduct a preliminary survey of the Potawatomi, as it was
very clear that the dual divisions of the Sauk and Fox could
only be thoroughly understood after that of the Potawatomi
was unraveled. Although unable to completely work out
the regulations governing membership in the Potawatomi
dual divisions, he determined definitely that this division was
for ceremonial as well as athletic purposes, as among the
Sauk and Fox. He successfully studied the gentile organi-
zation of the Potawatomi and obtained a number of folk
tales in English which show very clearly that a large body of
European (French) element have been absorbed by the
Potawatomi and that certain elements of the Plains Indians
are present. To account for the distribution of the surviving
tales we must assume an early association with the Ojibwa
and a later one with the Sauk and Fox group, which is quite
in line with what would be expected on linguistic and his-
toric grounds. Doctor Michelson returned to Washington
in October and prepared manuscript on a number of miscel-
laneous topics appertaining to the Fox Indians, to serve as
an introduction to the proposed memoir on the White Buffalo
Dance, which, with the exception of typewriting the Indian
texts and the addition of a vocabulary, is now ready to
submit for publication. During the winter Edward Daven-
port, a Fox pupil of the United States Indian School at
Carlisle, spent a week in Washington, assisting in a number
of points regarding the memoir.

In the spring Doctor Michelson made a preliminary trans-
lation of a Fox text of the ‘owl sacred pack.” In June he
went to Carlisle and worked out the dubious points in the
translation with this informant, who dictated the Indian
text twice from that in the current syllabary, so that the

0) BUREAU OF AMERICAN ETHNOLOGY.

entire text is phonetically restored. The punctuation (with
a few exceptions, added later at Tama) of the Indian text
and English translation was harmonized.

Doctor Michelson edited Part I of Jones’s Ojibwa Texts,
containing about 50 pages, which were published by the
American Ethnological Society, and collected the author’s
proofs of Part II, numbering 750, for a sketch of an Ojibwa
grammar which will be offered for publication by the bureau.

Doctor Michelson has now in press an article in the
Journal of Linguistics showing that the Pequot-Mohegan
belong to the Natick group of the central division of the
Algonquian language.

The beginning of the fiscal year found Mr. J. P. Harring-
ton, ethnologist, in the field engaged in linguistic studies
among the Mission Indians of Ventura County, Calif. At
the close of this work, near the end of September, Mr. Har-
rington returned to Washington and spent the following
months in the elaboration of recently collected material and
his Tanoan and Kiowa notes.

Mr. Harrington has discovered a genetic relationship
between the Uto-Aztecan, Tanoan, and Kiowa languages.
The last two are so closely related that if the Kiowa had
been spoken in New Mexico it would have been classed
without hesitation by early writers as a Tanoan language.
The Uto-Aztecan is more remotely but not less definitely
related to the Kiowa genetically. The Kiowa sketch,
amounting to 850 typewritten pages, now includes a com-
plete analysis of all the important features of the language.

On June 9, 1918, Mr. Harrington proceeded to Anadarko,
Okla., where he remained until June 26 revising for publi-
cation his entire sketch of the Kiowa language, after which
he proceeded to Taos, N. Mex.

From July to August 15, 1917, Dr. Leo J. Frachtenberg
was engaged in confidential war work for the Department of
Justice (Bureau of Investigation). On his return to the
bureau he continued his preliminary work on the grammar
and mythology of the Kalapuya Indians of central Oregon
begun during the previous fiscal year. He also continued
his work of extracting, typewriting, and editing all Kalapuya

ADMINISTRATIVE REPORT, 21

texts collected by Doctor Gatschet. The mythology of these
Indians, who are almost extinct, constitutes a connecting
link between the tribes of the coast and those east of the
Rocky Mountains. While we possess numerous works deal-
ing with the mythology of the Indians of the northwest
coast and of the Great Plains, nothing has yet been pub-
lished on the folklore of the tribes that inhabit the area
between the Coast Range and the Rocky Mountains. Hence
a volume on the mythology of the Kalapuya (and also
Molala) Indians will be a welcome contribution to our
knowledge of the folklore of the North American Indians.

SPECIAL RESEARCHES.

Dr. Franz Boas, honorary philologist, has been engaged in
the correction of the proof of part 1 of his volume on the
Kwakiutl-English, which has been assigned to the Thirty-
fifth Annual Report.

For various reasons part 2 of the Handbook of American
Indian Languages has been delayed.

Good progress has been made by Doctor Boas on the
dialects and distribution of the Salish tribe, much work
having been done on the maps. This work, which is based
on field work supported by Mr. Homer E. Sargent, was
almost completed by Doctor Haeberlin, whose unfortunate
death has somewhat curtailed the work on these tribes. A
very important work on the basketry of the Salish tribes,
funds for which were also provided through the generosity
of Mr. Sargent, has made good progress.

Prof. W. H. Holmes, of the National Museum, accompanied
by Mr. DeLancey Gill, of the bureau, made a brief visit to the
Aberdeen Proving, Station, Md., where Indian remains had
been reported in excavations for Government buildings. He
also continued the preparation of the Handbook of American
Antiquities, part 1 of which will soon be published as Bulletin
60 of the bureau.

Provision was made out of the appropriations of the
Bureau of American Ethnology for a brief archeological
reconnaissance in the Walhalla Plateau overlooking the

OA»? BUREAU OF AMERICAN ETHNOLOGY.

Grand Canyon, from the last of April to the end of the fiscal
year. Mr. Neil M. Judd, of the United States National
Museum, was detailed for this work. He found remains of
prehistoric buildings plentiful along the route of Kanab,
Utah, southeastward, in the northern portion of the Kanab
forest, at House Rock Valley, and in North, South, and Sad-
dle Canyons. These remains consist usually of one, two, and
three room structures constructed of unworked stone blocks.
In many instances the foundations of the walls were stones
placed on edge, their tops separating the masonry of the roof.
Clusters of circular rooms, measuring from 4 to 10 feet in
diameter, also occur. The floors of these rooms are generally
covered with burnt earth or ashes, mingled with clay that
bears impressions of willows and grass, as if parts of roofs
similar to those of prehistoric rooms observed along the
Colorado River in the San Juan drainage.

Cliff houses also exist in the breaks bordering the Walhalla
Plateau, but these are as a rule small single rooms, appar-
ently cists for storage like those built by the people who
inhabited the single-room houses in the open, somewhat back
from the rim of the canyon. Many small artifacts were
found on the cliffs, but few fragments of pottery were
reported.

Dr. Walter Hough was detailed from the National Museum
to begin a study of the ruins in the Tonto Basin, a country
of great archeological possibilities, situated between the
valleys of the Little Colorado and the Gila. The result of a
brief examination of the northern part of this region was
encouraging, showing the existence of large ruins in the open
as well as cliff houses of considerable size. Doctor Hough
also made an examination of several important collections
of artifacts, some of which are unique, and enumeration of
the ruins visited by him indicates a promising field for future
research, which it is the intention of the bureau to prosecute
in coming seasons.

Mr. D. I. Bushnell, jr., continued the preparation of the
manuscript for the Handbook of Aboriginal Remains East
of the Mississippi. The introduction, containing much

ADMINISTRATIVE REPORT, 23

matter treating of sites, has been completed and will be
published in advance of the handbook. It contains a
valuable discussion of village sites and cemeteries, treated in
a historical manner, with reproductions of old prints and
maps.

Dr. A. L. Kroeber has elaborated certain portions of the
Handbook of the Indians of California and little remains to
be done before it is ready for publication.

The study of Indian music was continued by Miss Frances
Densmore throughout the year. She has completed a report
on the Ute music, consisting of about 375 pages, and has
submitted new material on Ute, Mandan, and Chippewa
music. Her account of the Mandan and Hidatsa songs con-
tains 400’ pages. A new feature has been introduced in the
study of the Ute melodies, where she has devised diagrams
consisting of curves on a background of coordinate lines.
Miss Densmore’s main studies have been on ethnobotany of
the Chippewa and include plants used in treatment of the
sick and other subjects. The general economic life and
the industries of the people were also studied and an exten-
sive collection made, which she has photographed for use in
her publications. She has likewise adopted the method of
tone photographs designed by Dr. Dayton C. Miller, of the
Case School of Applied Science, Cleveland, Ohio.

MANUSCRIPTS.

The following manuscripts, exclusive of those submitted
for publication by the bureau, were purchased:

Unique copy of the Journal of Frederick Kurz’s Travels
through the Western States (in German). In addition to the
text (in German) there are two jackets of photographs of
original drawings of great historical value.

Six letters on British Guiana written by J. Henry Holmes
to his wife, Mary Jane Holmes.

EDITORIAL WORK AND PUBLICATIONS.

On June 30, 1917, Mr. J. G. Gurley resigned his position as .
editor and Mr. Stanley Searles was appointed to the vacancy
July 1. Both editors were assisted by Mrs. Frances S.

24 BUREAU OF AMERICAN BTHNOLOGY.

Nichols. A report of the publication work of the bureau
during the fiscal year follows:

PUBLICATIONS ISSUED.

Bulletin 63.—Analytical and Critical Bibliography of the Tribes of
Tierra del Fuego and Adjacent Territory, by John M. Cooper.
233 p., 1 pl.

Hawarian Romance of Laieikawai.—By Martha Warren Beckwith.
An advance separate from the Thirty-third Annual Report. 384 p.,
5 pl.

PUBLICATIONS IN PRESS.

Thirty-second Annual Report.—Accompanying paper: Seneca Fiction,
Legends, and Myths (Hewitt and Curtin).

Thirty- third Annual Report.—Accompanying papers:.(1) Uses of
Plants by the Indians of the Missouri River Region (Gilmore) ;
(2) Preliminary Account of the Antiquities of the Region Between
the Mancos and La Plata Rivers in Southwestern Colorado (Morris) ;
(3) Designs on Prehistoric Hopi Pottery (Fewkes); (4) The
Hawaiian Romance of Laieikawai (Beckwith).

Thirty-fourth Annual Report.—Accompanying paper: West Indian
Antiquities in the Museum of the American Indian (Heye Foun-
dation) (Fewkes).

Thirty-fifth Annual Report—Accompanying paper: Ethnology of the
Kwakiutl (Boas).

Bulletin 59.—Kutenai Tales (Boas).

Bulletin 60.—Handbook of Aboriginal American Antiquities—Part 1
(Holmes).

Bulletin 61.—Teton Sioux Music (Densmore).

Bulletin 64.—The Maya Indians of Southern Yucatan and Northern
British Honduras (Gann).

Bulletin 65.—Archeological Explorations in Northeastern Arizona
(Kidder and Guernsey).

Bulletin 66.—Recent Discoveries of Remains Attributed to Early
Man in America (Hrdliéka).

Bulletin 67. —Alsea Texts and Myths (Frachtenberg).

DISTRIBUTION OF PUBLICATIONS.

The distribution of the publications has been continued
under the immediate charge of Miss Helen Munroe, assisted
in the opening months of the year by Miss Ora A. Sowersby,
stenographer and typewriter, and later by Miss Emma B.
Powers, Miss Sowersby having been transferred to the
Bureau of American Ethnology.

ADMINISTRATIVE REPORT, 25

Publications were distributed as follows:

Copies.
Annunlsreports andssepanatesaes—- — to! yes oe Joe a lL 66
Bulletins and separates____-_-- shee ae GH LAT)
Contributions to North American Ethnology (volumes and
SCD ALSUCS) ye eee ge eee SAM em ee eats eee es 7
Introductions _____- Bvrennere ces hdd Mery alo 7 toes TET. 4): 5
Miscellandous’ publications: HER Atl Shy WU Be OTe 106
Total_ epee s a eat Se oe re 344

As compared with the fiscal year 1917, there was a decrease
of 4,640 in the total number of publications distributed.
This was due to the fact that during the fiscal year 1917
four publications were sent out to the mailing list, whereas
in the fiscal year 1918 only Bulletin 63 was distributed to
the list. Twenty addresses have been added to the mailing
list during the year and 15 dropped, making a net increase

of 5.
ILLUSTRATIONS.

Mr. De Lancey Gill, with the assistance of Mr. Albert E.
Sweeney, continued the preparation of the illustrations
required for the publications of the bureau and devoted the
usual attention to photographing visiting Indians. A sum-
mary of this work is as follows:

Negatives of ethnologic and archeologic subjects._-_-........_ 271
Photographic prints for distribution and office use__________ __ 525
Photostat prints from books and manuscripts. __________-_-- _ 300
Mounts used _ ¥ 800
Drawings and photograph preps ared ‘for publication a as allustra-
Tons ae ou ee ee ne nee eee Ae LAN MS CMON:
Illustration proofs read __ 4 $e We se eee 400
Portrait negatives of visiting Indians __ a: pnpeyeln Ado 2 depen oe asf 15
LIBRARY.

The reference library of the bureau continued in the imme-
diate care of Miss Ella Leary, assisted by Mr. Charles B.
Newman.

There was presented to the library by Dr. J. Walter
Fewkes the Codex Hopiensis, consisting of three bound
volumes of colored pictures of Hopi Katcinas made by a
Hopi Indian in 1900. This is the material on which was

26 BUREAU OF AMERICAN ETHNOLOGY.

based the article “Hopi Katcinas” in the Twenty-first
Annual Report of the Bureau of American Ethnology.

During the year 430 books were accessioned, of which 148
were acquired by purchase, 84 by binding periodicals, and
198 by gifts and exchanges. The periodicals currently
received number about 760, of which 16 were received by
subscription and 744 by gifts and exchange. We have also
received 200 pamphlets, giving us at the close of the year a
working library of 22,180 volumes, about 14,048 pamphlets,
and several thousand periodicals.

During the year there were sent to the bindery 142 volumes,
and 84 bound volumes were received.

In continuance of the policy of increasing the library by
exchange and filling in incomplete sets, letters were written
for new exchanges and for completing series already in the
library. We have been able to secure by this means many
valuable and important acquisitions. 7s

In addition to the regular routine of cataloguing, classi-
fication, ordering from book dealers, making up for binding,
and keeping the serial and accession records, the efforts of the
librarian were devoted to making a subject, author, and
analytical catalogue of books that are represented in the old
catalogue under the author only.

During the year there was an increasing number of students
not connected with the Smithsonian Institution who found
the library of service in seeking volumes not obtainable in
other libraries of the city. The library was used also by the
Library of Congress and officers of the executive depart-
ments, and out-of-town students have called upon the library
for loans during the year.

In addition to the use of its own library it was found neces-
sary to draw on the Library of Congress from time to time for
loan of about 450 volumes. Numerous typewritten biblio-
graphic lists have been made for correspondents of the bureau
and the Smithsonian Institution.

The Monthly Bulletin for the use of the bureau staff has
been continued throughout the year.

ADMINISTRATIVE REPORT, 27
COLLECTIONS.

The following collections acquired by members of the staff
of the bureau, or by those detailed in connection with its
researches, have been transferred to the United States
National Museum:

Seven baskets made by the Koasati Indians of Louisiana, collected
by Dr. John R. Swanton. (61315.)

A roughly chipped implement of gray limestone from British
Guiana, presented by Dr. Walter E. Roth. (61325.)

Six ethnological specimens of the Mandan, Ute, and Chippewa
Indians, purchased from Miss Frances Densmore. (61573.)

A loom of the Osage Indians, collected by Mr. Francis La Flesche.
(62013.)

Twelve specimens of plants from Minnesota, collected by Miss
Frances Densmore. (62190.)

Twenty-five stone objects from the Huastec region, Mexico, pre-
sented to the bureau by Mr. John M. Muir, Tampico, Mexico. (62253.)

Arrow points, spearheads (18) collected by Dr. John R. Swanton
in the vicinity of Rock Hill, S.C. (62577.)

PROPERTY.

Furniture was purchased to the amount of $107.02; the
cost of typewriting machines was $175, making a_ total
of $282.02.

MISCELLANEOUS.

Quarters —Two rooms on the third floor of the north tower
of the Smithsonian Building, occupied by the bureau, were
painted; also the office of the chief. A glass partition was
erected on the south front of the space occupied by the
librarian as an office, in order to render the office more
comfortable during the winter months. Three enlarged
photographs of Spruce-tree House, Mesa Verde National
Park, before and after repair, were painted and hung in the
office of the chief.

Personnel.—Changes in the personnel of the bureau during
the last fiscal year were as follows:

Mr. F. W. Hodge, ethnologist in charge, resigned Feb-
ruary 28, 1918, and Dr. J. Walter Fewkes succeeded him,
with the title of chief, March 1, 1918. Dr. Leo J. Frachten-

28 BUREAU OF AMERICAN ETHNOLOGY.

berg’s official connection with the bureau terminated October
30, 1917. Mr. Stanley Searles was appointed editor July 1,
1917. Miss Florence M. Poast, clerk to Mr. Hodge, resigned
October 15, 1917; Miss Ora A. Sowersby, a stenographer and
typewriter in the service of the bureau, was assigned to that
position November 1, 1918. The vacancy created by this
change was filled by the appointment of Miss E. B. Powers,
November 5, 1917.

Clerical—The correspondence and other clerical work of
the office, including the copying of manuscripts, has been
conducted with the aid of Miss Florence M. Poast and
Miss Ora A. Sowersby, clerks to the ethnologist in charge,
and later by Miss M. 8. Clark, serving as private secretary
to the chief. Mrs. Frances 8. Nichols assisted the editor.

Respectfully, yours,
J. WALTER FEWKES,
Chief.
Dr. CHARLES D. Watcort,
Secretary of the Smithsonian Institution.

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THE OSAGE TRIBE
THE RITE OF VIGIL

By FRANCIS LA FLESCHE

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CONTENTS.

Page
Introdtctione = sh) saat Saas oa ee ees en ne UU SI 37
Pent le ybree\translation=— == ===. e near ONO OY oti roving a 39
s
No’-zar-zHON Wa-THON, Sones or THE Rite or Vian.

PUR CISeVCNNSOD 28 Sen. sees seen ee en SE Ee 8 41
Initiationsinto the No*/-zhi==zho=ts2 = - 2) 2 eee 42
Wi’-gi-e of the guardians of the penalties_________________________ 44
Penalty wi’-gi-e used by all the gentes__________.________________ 47
Penalty wi’-gi-e of Ni’-ka-wa-ko-da-gi gens______________________ 51
Noticelofimitiaition! ceremony. =—252- = ee 52
Carrying pipe and wailing by candidate___.______________________ 53
The first smoking wi’-gi-e—the taking of the seven animals________ 54
The second smoking wi’-gi-e—the taking of the six animals_________ 59
MNT e BELO 2b e/-CunCeLe mn On iymemen=se eres con net ee eee 2 ee 61
Wi'-si-e1of the symbolicmoccasins—-—- == - =e ee 63
ED CBW ialed On¢b et Sto: Se Ree eee Se ee eo Se ee 67
pLhesmichtisingingese sees ease ee ee 68
Wutlefoitheyeandidates 2-222 -s252 53) 222 ieee ee 69
(NCR Olea ese A eS ee 69
Kaj-noztsong ands wi'-pi-e22- 28 2S ee eee 70
PaINUIN ey OPE eNO Kale oe ee ee Se ee 72
Putting symbolic articles on the Xo/-ka__________________________ 73
Wit-pi-e of thessymbolicpamtings= === sss) eee eee 74
The No*-zhi"’ Wa-tho™ (rising song)____-__-__---_2_ | 30 76
Zho*’-xa Wa-zhu (consecrated tally sticks)_--___________._____ tad

Sacred order of the songs used by the Wa-ca’-be and I-gtho®’-ga
PB CIUCS Hemera ee re Seen ee eee SRS Dee tee es en eee 78
Song of processional approach to the house__-_____________________ 79
The song of walking upon the sacred animal skins_________________ 83
Soneslohuntyinesthershrines == ee ee ee el 88
Preparing to enter the house of mystery__________________________ 99
egendyor tthethawle wa-xo/-bee== nes ==) ee ee ee 100
hhersymbolicnmanesas= nese ee, Oe ee eee ee 101
SILLY SON Ps meme eee ee ere eee eke ao ere ees ee ee 103
SON PSLOMUCAVI Ci SeeeEe aera ee eee Stee Eee ty? 106
SUDDUCALION SON gS emeee meee es ete ee a ove 8 111
Songs of taking up the symbolic rattle._..___._.__________________ 114
SUntolpIpe Offering s0n gseee ls een ae ne ee eee 120
Woltisongs2tres ys) soa nena er tant On ee ee 124
CrowgsOugs= se eee as Sen A oe ae a a ee ee 127
DecrsOn gs kann a aae ne eens Rates Wet ene te Ly. ee Oe 129
Songs ofthe actioh weeping sso". .5 eee eee ee oe eee 137
Wag-ri-eofetheidreans=o= = seem oe yee ne a eee nian a 138
IDWS. HN: Die o lay Aaya ee eS 144
Songsjofserzne these -do>-bem ms een mien teen ene ue eal 147
Wi’-gi-e of the Black Bear and the Wa-zha’-zhe Wa-no® gentes______ 154

3594°—25;_3 33

84 CONTENTS.

Initiation into the No®’-zhi"-zho"—Continued.
Sun ray wi'-gi-e of the Tsi’-zhu Wa-no®____-__-__________________-
Songs of counting the o-do®’ by the Wa/-do"-be___________________
O-do®’ count of Sho®/-ge-mo®-i®______-___-_-- Se ee ee
Mhetsevento-dotis2. =~ 322. oe ee ee
Theisixi0-don see ee eee Se RE Se ee
Rees givienitheiWal-do®-be2= 222 a= saa ee soca ee ae ee eee
Crow: songs! essen = see Sn ee ee ee ORY at 2
Black ‘Beartsongs 2202 21 AO: cee ete See Ot SOS Toe, eee
Bnffallopsorn gS eae eet aoe re pte ee te ee
Instractions:to the wite of the singers= 92-2 ee ee
Raintingyco send courage rs =a ees on 5 ee ee
Wigiltotsend courage! = (2 2-- =e) Sn ee ee ee ee
Shizen) ooh joy wbMNIbaYM CO)! Igo] Oe ee ee ee ae ee ee eee
Shiva) pay orp) keh amehbayee Cape in Key aveltolee =
@erenionial catherine off00d esas =e a ee ae Bye is
Comniplanting son gSe= == eae oe = a ee ee ee ee
IEDOYSIX7SON he Se ace Se Re Se a Ae ee ere ee ee
Songs of the rising of the buffalo bull men___.-_____--___-___------
Songs op the ehtowdor theca Oa ee a a es eee ee ee ee
Wi! =c1-e of the rush tor ube. charcoale 9 =a. eae se ae ee
Songs<of (theicrossinga TlVer = =e s ee e
Songs of:thesanysticshouse- 22+ a2=- see a a ne ee eee
BlWe=jay SOUGS= = aa ook ae see rr ee pe eg er
Supplicationvom little vev.emim oy S Ov ps se eee
Songsioferatheringswoodsea = =o ae ace rete acre ees
Wil=ei-elof the’symbolic firewoode sess == === r= =e ae
The diré-drillisong=—-- 20" Wes ee Se See ee ee ee ee
Hiré-mlaking sOnp=-=-- =o ea eae ees ee ee os See ee
Songstot therceremonialifeast=-. == = =e ee eee
Songs: of the: erayowl {e220 ee 2a es ee en ee ee ees
Songs Ofwtrlumphea === a ee HOSE Sesh aaa ee eee
= Songs of the symbols onithe war clublo--=—= === en eee
IRAN SOD S8 aoe oe es Se a oe aN ee eee a
SOmesrOn th Mens unten py Oh colle) Cr Uh ae ee eae
Songs of striking one against the other__-_-------__-----_-----_--
Songs of triumph, or the return of the bird_________________-____-
fSfopoven (ahd anos) senisybayes (Hoy colzjoy hunt SSS ae Se Se ee eS ee
Wi'-gi-e used at the installation of a widow_--_--._----------------
Tsi’-zhu Wa-shta’-ge version of the No®’-zhi*-zho® rite__-_____---------
Ney Seve Ty SOI GS is ea a ee
Opening ceremony—smoke offering to the sacred animal skins____---
bes vy silin Sa Cen e101 CT ty eee ee
ERLE TNO CCASIN COTE IN ON ys eee ee a aaa eee
Ceremony of painting and decorating the Xo’-ka___________--------
Wil-21-eron the i ussele ss ess a re ee
Ceremonial approach to the house of mystery___------------------
Songiol approach tol uveOUSC == =e = ee
Songs/of openin gathers iri e ses ye ee re rer ere ee
Nongsof taking upithe mantles. =a oo see ee
Nongshok the sya bolic mse sass. ee es
TB Grete 1 SON SS 2 a ee a ee
Sonpston tine mite of vigil ae ee eee
Tittlevpomesxot tes Urs oa oe ae ee

CONTENTS. 35

Tsi’-zhu Wa-shta’-ge version of the No®’-zhi®-zho" rite—Continued. Page.
SUE ONS OTP Saley We em Nee eee a 2 CIN Rh ere Ae 283
\WioligsOn gs. 25" 757 ae a eee ee epee). 2 ly Pa. Se 290
Songs pertaining. to the avtackeeeee ae 1 ee ee es 294
SOnesyon briump his kee as eee eee ees eS ta I ee 301
Ones Ofsthepw alerts en eee ere see KL! Se 312
CrowsSol ese ae s-eee meee a seni Soret nes | SLs Se ee 316
Wid-daygsoOn tset= ee eeer ee ee ere ha See EEG ae OS 318
DCemEOn gS ieee ae ee ei ee. AY see oe Oe SO GRY

MD Cyst SON eS aeps eee ae ees Se ee oe oe 327
NongsTOrmiune: febttor thelcharcomlaes- 29) 242) Sees Se 327
SONG See ee ee Oe Ltt PO PEL Fe 2 Oo 338
Blacks earssOngs eee, eee ae bee ee 344
SOnPSIOlsUNe(OSDre yea) ener wr Ley ASS 2 ee ee Peg 347
Nongyombhewbioh: Dillss. eee ee ee eh! 2 ele Ee ee - 349
PON SsOmbneClOUdsesaeermee ees ee a ta aay Sa AL earl De 351
Songsiofidecoratinpathe clubsees = a5 ey ee 355
ponpsrohstrikin eg thevearntheee. ese os os ss 358
Nougstofiwalkingyoversiheeanthe= = =~ - 2 oee eee | 362
Nongsiof drawine bherarrows\=-= = 4" ____ a Re es 364
Songs of laying down the wa-xo’-be__________-_22-=___--/22_.--.- 369

(Rares ORAP CR CISIONe ane ea tee Oo Oe ee NT yen 371

Panty ublepbiteraluiransiationo= es sso i= te ee Os Sey 515

ind exee er sera emer cee tee ee Se te ee SS ea SET ee 631

7 4 7
yw a
ILLUSTRATIONS.
PLATES. i

i) Portrait:of -Wa-xthi’-zhi((Bumajgens)2 2-2 ap

2. Counting sticks for songs: A, Front; B, back; C, consecrated tally
SULCKS2= 9 eo a ee ns a ie ee ee POEL

on Weerissailhead dress 222s ern sas ee = ee ee =

40 Painting Oe No Kas => 7 nes somemnerenmen eo as NET SETA SR SEA Ae ee

Os bontablesshrine sW01o) dc cs een eee eens Be ee ee hae
6G "Wa-xol-be-and' pouch: = 4 as - 2 a nereeite See ee ee

7. A, Wa-tse’-mo»-i?; B, Ku’-zhi-wa-tse, member of the Po®’-ka Wa-

shta<peizenss ed i a ee a ng :

8. Stones for vapor bath and frame for the house__________-_____-____

9. A, Ni’-ka-wa-zhi*-to"-ga, Po"’-ka Wa-shta’-ge gens; B, Sho»’-ge-

MO 0 oe eee eee 2 ee ee eee

10) Sho®/=ce-mo™=1" counting, hisiwar Honors] 2s2 === 295 asso ee

UIE, Dovel ys nude hy ev oneiol opr Halol losis a) oe

12. Method: of painting ace]. sae == a ee

13. Sacred hawks belted with scalp locks_._----------------=----=-___

4. (Standards! <2 et ote. Pee en ote ee ee ee

15; ‘Symbolic clulo.2 = = 22 -. = ba ee ee ee
16. Xo’-ka setting to flight the magic, arrows--_------------------_----

17. Xolcka dropping awl: 26-3. en ee ee ee ee ae

TEXT FIGURES.

1. Diagram of cutting of buffalo skin for symbolic moceasins_-_-___-~__-

2. (Ground, plancof place/of initia tlone ee a= a

3: Portablelishnine old ed sseee == = eee eet eee ae eee

4. Bow and! arrows 220+ 2.-sse2 os es-o4e~ oe oe oe ee ee eee

36

BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 1

PORTRAIT OF WA-XTHI’-ZHI (PUMA GENS)
(Died November, 1923)

THE OSAGE TRIBE: THE RITE OF VIGIL.

By Franots La FLescue.

INTRODUCTION.

The first volume of the work on the Osage tribe appeared in the
Thirty-sixth Annual Report of the Bureau of American Ethnology,
published in 1922. In that volume is given “The Rite of the Chiefs.”
It is first presented because in it is preserved the story of the organi-
zation of the Osage tribe. Beginning in allegory, the story follows
the career of the people through a long period of military control
to the establishment of a civil form of government, with hereditary
chiefs, whose duty, among other things, was to preserve peace and
order within the tribe. Throughout this long passage of time re-
ligious rites were formulated and given expression in the two great
symbolic divisions of the tribe, each having its various gentes with
their gentile life symbols. The account closes with a description of
the annual ceremony of thanks to the life-giving power that resides
in the four winds for the gift of peace and prosperity to the people.
The religious conceptions of the No*®’-ho®-zhit-ga and the tribal
organization based upon those conceptions were essentially a part of
the life of the people down to historic times.

The second rite given in the first volume belongs to the ‘‘seven
ceremonial divisions” of the tribal war rites that partake of degrees.
The rite is called ‘‘ Ni’-ki No"-k’o"” (Hearing of the Sayings of the
Ancient Men), and ‘‘deals with life in the abstract.’’ There is no
single fixed order of these seven degrees, as each gens has its own
arrangement, yet all agree in placing this rite, the Ni’-ki No®-k’o",
Hearing of the Sayings of the Ancient Men, as the last or “seventh
degree.” The songs interspersed in the rite and its wi’-gi-es, the
principal one of which has 1,542 lines, all bear testimony to the
antiquity of this rite that deals not only with the religious concep-
tions of the people but designates their food and records their secular
and ceremonial life.

A few sentences are quoted from the close of the first volume:
“What has been gathered and here presented of the Rite of the Chiefs
and the Ni’-ki-e rites is but a small portion of the Osage tribal rites as
a whole. Were the 21 versions of these two rites to be recorded and

o>
ol

88 THE OSAGE TRIBE. [ETH. ANN. 39

presented, years of labor would be required and many volumes
filled. . . . therituals . . . ashererecorded . . . give
a fair idea of what the other versions would be like.”’ ‘‘The ancient
No*’-ho®-zhi"-ga in their years of pondering over life attempted to
embrace in their mental vision not only the visible part of Nature, but
even Wa-ko"’-da, whom no man can see, but whom they came to
conceive, of as a creative Power, a power that abides in and moves
among the great cosmic bodies, as well as the various forms of life in
and upon the earth.”

In this, the second volume, are presented two versions of one
ritual, entitled ‘‘ No®’-zhi"-zho® Wa-tho",”’ Songs of the Rite of Vigil.
This degree is the fourth in the order observed by the Tho’-xe gens
of the Tsi’-zhu great division, and second in the order followed by
the I"-gtho"’-ga gens of the Ho®’-ga great division. (See 36th Ann.
Rept. B. A. E., pp. 152-153.) The first version is that of the
I"-gtho"’-ga (Puma) gens and the second is that of the Tsi/-zhu
Wa-shta’-ge (Peace) gens.

The No®’-zhit-zho", or the Rite of Vigil, is a degree that is held as
next in importance to the Ni’-ki-e, not only because the rite for
which it is named brings the people in close touch with the Super-
natural Power to which they appeal in times of distress but because it
also contains nearly all the symbols and ceremonial forms essential
to the other degrees.

In the first volume the rituals are presented in three forms, and the
same plan is followed in this, the second volume. The first presenta-
tion is a free English translation; the second is as transcribed from
the dictaphone records made by the Osage Indians; the third is a
literal translation, as close as could be made under difficulties that
exist between the English and the Osage languages, difficulties which
are enhanced by the liberal use in their rituals of metaphors, figures
of speech, modes of expression, and the disguising of words in the
songs.

The music of all the songs given by Wa-xthi’-zhi and Sho?’-ge-
mo?-i? and recorded in this volume was faithfully and accurately
transcribed by Miss Alice C. Fletcher, author of a number of books
on Indian rites.

PART I.—FREE TRANSLATION

39

_ =,

‘ye : oii ve be ‘wt tha, oe

vig ath O07 1 eviuteel bl gain" 5

dai } 1pa4 ite Whe ee
iv { j ine i) Se Oh 24 O arity) ent Y ass “Ts

{ Ajtai | fe 1 OR ee ( Pllap ee
Tina) Pre Rone faa stn pare - Be
Ol, | ty 1) - 3 uh win Wale
” 7 ) éiiiee ofr oar
\ sf j t ® OIA siin Samy
‘ i Laie py * :
lie heat it
s j he iit’ «gf yy eee
fee 1 ug oe
wily UN NA _
: 4 ; » Pw ay dt - "1
y j At
Tu te , meu

PARI YEA Sat

NO*’-ZHI*-ZHO* WA-THO*, SONGS OF THE RITE OF
VIGIL.

THE SEVEN SONGS.

The title of this ritual, No®’-zhit-zho" Wa-tho", freely translated
into English, is Songs of the Rite of Vigil. The word no®’-zhi"-zho®
may be analyzed as follows: No®-zhi, to stand; zho, to sleep.
This composite word, no®’-zhi-zho", is understood as referring to
the rule which requires the man chosen to act as a mediator between
Wa-ko®’-da and the tribe to stand or to sit in an upright position
while performing this sacred duty. The man is strictly enjoined to
be wakeful and watehful while he is actually offering his supplica-
tions to Wa-ko®’-da, lest by inadvertence he might lose the sign of
approval that may be given him by that Divine, Power. Wa-tho®
means songs.

The people of the Omaha, a cognate tribe, use the same title,
No®’-zhi"-zho", for the Rite of Vigil as observed by them. The cry
that is taught the child, and that is also used by a grown person
when addressing Wa-ko"’-da, is put in musical form and is called
Wa-ko"’-da Gi-ko®, The Cry to Wa-ko®’-da. (See 27th Ann. Rept.
B. A. E., pp. 128-129.)

The No®’-zhit-zho® Wa-tho" is counted as second in the sacred
order of the seven tribal war rites as observed by the I®-gtho®’-ga or
Puma gens of the Ho"’-ga subdivision; and the people of the Tho’-xe
gens of the Tsi’-zhu great tribal division place this degree as the
fourth in the order followed by them. (See 36th Ann. Rept. B. A. E.,
pp. 152-153.)

The No®’-zhi®-zho® is a supplicatory rite which was observed by
the Osage in the following manner:

First: Collectively, as when all the people cried to Wa-ko®’-da at
dawn, at midday, and at sunset. (See 36th Ann. Rept. B. A. E.,
pp. 49-50.)

Second: As when the tribe determines upon going to war a man is
chosen to perform the rite for the people as the introductory part of
the ceremonies that attend the organization of a war party. The
rite is continued by the man thus chosen, not only during the cere-
monies, but throughout the entire expedition, both when going and
returning.

Third: Individually, as when a man, having lost by death his wife,
son, daughter, brother, or sister, takes the rite for a period of four

41

49 THE OSAGE TRIBE. [ETH. ANN, 39

days only, or he may continue it for a few months or even as long
as two years. Among the Omaha the No®’-zhit-zho" was observed
by a youth who, voluntarily or at the behest of his parents, seeks
the aid of Wa-ko®’-da for strength to meet the hardships and the
dangers that beset his life’s pathway. The time for the youth to
take upon himself this prayerful rite is when winter has passed, when
the thunder heralds the arrival of spring, when the earth awakes
and begins her life activities. It is then that the youth, standing
amidst the blossoming flowers, lifts his voice in prayer to Wa-ko®’-da
for pity. At any time during the summer season the man who is
stricken with sorrow by the loss of some beloved relative may take
upon himself this rite and seek consolation from the Mysterious
Power whose presence fills all space in the heavens and all things
upon the earth. The man serving sentence of banishment for putting
to death a fellow-tribesman may take the rite in seeking pity from
the Mysterious Power, and as evidence of his contrition for having
violated the tribal law. This he must do while all nature is fully
awake and active. «

Fourth: The rite is observed by a man when being initiated into
the mysteries of the Ga’ Tha-dse Ga-xe, Weaving of the Portable
Shrine, one of the seven degrees of the tribal war rites. The shrine
symbolizes the earth, with its myriad forms of life, the arch of the
heavens within which the single stars, the constellations, and the
galaxy eternally move, for the No®’-ho®-zhi®-ga in their searchings
had arrived at the belief that all the great cosmic bodies are the out-
ward manifestations of that Mysterious Power which moves among
and within them. Therefore the act of making the symbolic shrine
must be performed with all due reverence and in a worshipful manner.
The shrine is woven of rush by a woman ceremonially appointed to do
the work, and the candidate taking the degree is required to observe
the rite of No®’-zhi"-zho" during the time the task of weaving is being
performed.

Fifth: The woman appointed to weave the shrine is also required
to take the rite of No®’-zhi®-zho®, and thus to appeal to the Mysterious
Power on behalf of the warrior who must at all times be ready to
risk his life in order that the lives within the tribe may be protected
against external dangers. This rite she must continue until she has
fulfilled her task of weaving, which requires about four days of con-
tinuous work.

INITIATION INTO THE NO*’-ZHI*-ZHO*.

A man who makes up his mind to take the No?’-zhi-zho® degree
may send his wife or some friend, informally, for a Sho’-ka. A
Sho’-ka must be chosen from a gens or subgens whose established
office is to act as Sho’-ka (Ceremonial Messenger) for a gens or a

LA FLESCHB] RITE OF VIGIL—-FREE TRANSLATION. 43

group of gentes in the ceremonies of the tribal rites. (See 36th Ann.
Rept. B. A. E., pp. 52-53.) From the moment the man chosen to act
as Sho’-ka responds to the call and appears before the candidate for
the degree the relation between the two becomes formal and cere-
monial. The candidate addresses the Sho’-ka, saying: ‘My
nephew,” or whatever the kinship term may be that he ordinarily
uses in speaking to him, “I have sent for you so that you may call for
me my elder brother,” giving the name of a member of his own gens.
The term ‘‘my elder brother” used by the candidate is not the ordi-
nary kinship term but a ceremonial one. Having thus made his for-
mal request, the candidate places in the hand of his Sho’-ka a filled
pipe to carry as his badge of office and to show that the message he
bears is of a ceremonial character.

The Sho’-ka having delivered his message, and the elder brother
having arrived and taken the seat assigned him in the house, the can-
didate addresses him, saying: “ My elder brother, I have called you
because I want to ask you to act as Xo’-ka for me.”’ The office of
Xo’-ka is teacher or initiator.

The elder brother asks, in reply: ‘“‘In what rite do you wish me to
act as Xo’-ka for you, my younger brother?” The elder brother asks
this question because if he had not taken the degree desired by the
candidate he could not properly act as Xo’-ka for him.

The candidate replies: ‘‘ My elder brother, I wish to have you act
as my Xo’-ka in the No®’zhi"-zho® rite.”

Then the elder brother, without any doubt or hesitancy, replies:
“Ttis well, my younger brother. I have myself sung the songs (taken
the degree) of that rite and can, therefore, act as Xo’-ka for you.”

The two men having thus come to a definite understanding, the
elder brother proceeds at once to enter upon his duties as Xo/-ka.
He commands the Sho’-ka to summon the heads of two of the princi-
pal war gentes to appear at the house of the candidate, namely: the
Tsi’-zhu Wa-no®, of the Tsi’-zhu division, and the Wa-zha’-zhe
Wa-no®, of the Ho*’-ga division. The Xo’-ka also commands the
messenger to call an A’-ki-ho® Xo’-ka, an additional Xo’-ka. This
assistant is chosen by the Xo’-ka himself from the gens of which both
he and his candidate are members, knowing him to be a man well
versed in this rite and competent to conduct the ceremony in all the
details. The call of the heads of the two gentes, the Tsi’-zhu Wa-no®
and the Wa-zha’-zhe Wa-no", to witness the preliminary ceremony
serves as notice to all the No?’-ho®-zhi"-ga that a member of one of
the gentes of the Ho®’-ga division has offered himself as a candidate
for initiation into the mysteries of the No"’-zhi"-zho" degree of the
war rites.

The two men who represent the Tsi’-zhu Wa-no" and the Wa-zha’-
zhe Wa-no® gentes promptly arrive and are assigned seats appropriate

44 THE OSAGE TRIBE. [RTH. ANN. 39

to their dignity. Almost at the same time the A’-ki-ho® Xo’-ka
enters and is motioned to his place. After the ordinary greetings are
exchanged between the men, the Xo’-ka in a formal address announces
to the two representatives of the principal war gentes the application
of the candidate for initiation into the mysteries of the No®’-zhit-zho®
rite and at the same time expresses his willingness to act as his Xo/-ka
during the ceremony. The two representatives give their approval
and consent with expressions of pleasure at the coming initiation.

The Xo’-ka then asks the A’-ki-ho" Xo/-ka to recite for the benefit
of the eandidate the Wa’-xpe-gthe A-do®-be Wi’-gi-e, which may be
freely translated as the Wi’-gi-e of the Guardians of the Suspended
Penalties. The meaning of this wi’-gi-e may be explained as fol-
lows: When the candidate has chosen his Xo’-ka and through him
summoned to his house the representatives of two of the principal
war gentes in order to obtain their consent to the initiation into the
mysteries of the No®’-zhi"-zho® rite, the candidate had by these acts
taken upon himself the vow that he will without fail be initiated into
the rite and will perform all the acts necessary to be done in the
initiatory ceremonies. The moment that the two representatives
give their consent to the conferring of the No®’-zhi"-zho® degree the
penalties attached to the vow become effective and hang suspended
over the head of the candidate, to drop upon him as soon as he
violates any of the obligations put upon him as a candidate. For
instance: He may lay aside some articles of value with the thought,
I will use these for fees in my initiation, or he may gather stores of
food for entertaining the No®/-ho"-zhi"-ga when they assemble to
witness or to take an active part in his initiation. Should the can-
didate in the stress of adverse circumstances use for his personal
comfort or that of his family any of these provisions, although his
acts may be known only to himself, the penalties will fall upon him.
The ever watchful guardians are the spirits of four animals, namely,
the mottled lynx, the male puma, the black bear, and the elk, within
each one of whom is reposed the supernatural power as well as the
duty of inflicting these penalties.

W1’-GI-E OF THE GUARDIANS OF THE PENALTIES.
(Osage version, p. 375; literal translation, p. 517.)

Verily, at that time and place, it has been said, in this house,
The Ho®’-ga, a people who possess seven fireplaces,

Verily, a people among whom there are none that are craven,
Spake to one another, saying: Look you, my younger brothers,
5. Let the little ones! choose for themselves an avenger.

Be ON Re

1 The term “‘little ones?’ frequently used in these rites always refers to ‘‘the people,” but it also conveys
their belief in the continuity of their life as a tribe.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 45

Thereupon they took to themselves an animal,
To be their avenger,

Even the little mottled lynx,

They took to be their avenger.

When they had made their choice,

. They further said to one another: It shall be for the little ones,
. An avenging guardian of the overhanging penalties, as they travel

the path of life, O, my younger brothers,

. Behold the door that stands near by,
. Even the doors of their houses shall be guarded with watchful

care, as they travel the path of life,

. Behold the fire that stands near by,
. Even their fireplaces shall be guarded with watchful care, as they

travel the path of life, O, my younger brothers,

. The choice of an avenger thus made shall stand forever.

. The male puma that lies outstretched,
. They also made to be their avenger.
. When they had made the puma to be an avenger, they said to

one another,

. It shall be for the little ones an avenging guardian of the over-

hanging penalties, as they travel the path of life, my younger
brothers.

. Behold the door that stands near by,
. Even the doors of their houses shall be guarded with watchful

care, as they travel the path of life, O, my younger brothers,

. Behold the fireplace that stands near by,
. Even their fireplaces shall be guarded with watchful care, as they

travel the path of life, O, my younger brothers,
The choice of an ayenger thus made shall forever stand.

. The unblemished black bear that lies outstretched,
. That animal also,
. We shall make to be our avenger.

When they had made this choice they said to one another:

. The bear shall be for the little ones an avenging guardian of the

overhanging penalties, as they travel the path of life, my
younger brothers,

. Behold the door that stands near by,
. Even the doors of their houses shall be guarded with watchful

care, as they travel the path of life, O, my younger brothers,

. Behold the fireplace that stands near by,
5. Even their fireplaces shall be guarded with watchful care, as they

travel the path of life, 0, my younger brothers,

. The choice of an avenger thus made shall forever stand.

46 THE OSAGE TRIBE. [ETH. ANN. 39

37. Verily, at that time and place, it has been said, in this house,

38. The tall animal (elk) that hes outstretched,

39. That animal also,

40. We shall make to be our avenger,

41. To avenge offenses committed,

42. To inflict the overhanging penalties upon all offenders,

43. It shall be for the little ones an avenging guardian of the over-
hanging penalties, as they travel the path of life, my younger
brothers,

44. Behold the door that stands near by,

45. Even the doors of their houses shall be guarded with watchful
care, as they travel the path of life, O, my younger brothers,

46. Behold the fireplace that stands near by,

47. Even their fireplaces shall be guarded with watchful care, as they
travel the path of life, O, my younger brothers,

48. The choice of an avenger thus made shall forever stand.

This wi’-gi-e belongs exclusively to the I*-gtho™’-ga and the
Wa-ca’-be gentes and, according to Wa-xthi’-zhi (Pl. 1), only a few
No®’-ho®-zhi"-ga members of those two gentes have succeeded in
learning it. Those who know it will not teach it thoroughly except-
ing to persons with whom they have friendly relations or to those
who are very liberal with their fees. To one who is not particularly
liked or is not generous with his fees the learned No®’-ho®-zhi"-ga
will recite the wi/-gi-e but once and then, gathering up his fees, he
will hurriedly depart. The slightest inattention on the part of the
learner is always seized upon by the teacher as an excuse to abandon
his work. ;

After the recitation of the wi’-gi-e the Xo’-ka and his assistant, the
A’-ki-ho® Xo’-ka, fold up their fees preparatory to going to their
homes, but before leaving they inform their candidate that he is
allowed, by custom, seven years in which to prepare for the initiation.
Within this time he must lay aside various articles of value to use as
fees to be given to the officers who are to take an active part in the
initiatory ceremony. He must also store away food supplies to be
used in entertaining the No"’-ho?-zhi®-ga order whom he will have to
invite to the initiation. For ceremonial and symbolic use he must
collect the skins of seven animals, namely: (1) the skin of a mottled
lynx; (2) the skin of a gray wolf; (3) the skin of a male puma;
(4) the skin of a male black bear; (5) the skin of a male buffalo;
(6) the skin of an elk; (7) the skin of a deer. Having given these
instructions to their candidate as to his duties, the Xo’-ka and the
A’-ki-ho® Xo’-ka depart for their respective homes.

In the early days when the arrow with its bow was the only weapon
possessed by the Osage that was effective at a distance, it was diffi-

LA FLESCHE | RITE OF VIGIL—-FREE TRANSLATION. 47

cult for a candidate, even with the generous assistance of his friends
and relatives, to procure so great a supply of goods, provisions, and
animal skins as were required for use in the initiation. Taking this
difficulty into account, the No*’-ho*-zhit-ga allowed a candidate
seven years in which to prepare himself to take the degree. In later
days when the Osage came into contact with the traders who supplied
the people with flintlock muskets, powder and balls, as well as other
commodities, the task of the candidate was not as great, and with the
help of his friends he could prepare himself for the initiation in a
shorter time.

There is a penalty wi’-gi-e which is used in common by all the
various gentes of the tribe in which the penalties to be inflicted are
definitely prescribed. For a long time Wa-xthi’-zhi hesitated to
recite this wi’-gi-e, but finally, in the spring of 1918, after much per-
suasion he consented to give it. It is as follows:

Prnatty Wt’-ci-— Usep spy ALL THE GENTEs.
(Osage version, p. 376; literal translation, p. 518.)

1. Verily, at that time and place, it has been said, in this house,

2. In the midst of the winds that precede the approaching storm,

3. Move the Wa’-ca-ki-the of the little ones.

4. My grandfather (referring to a great butterfly, one of the Wa’-ca-

ki-the),

5. Is, verily, a being from whom nothing is hidden,

6. He is the Great Butterfly (Dsi"-tha’ to®-ga),

7. Who moves amidst the winds that precede the storm,

8. My grandfather, it is said,

9. Ever moves amidst those advancing winds,

0. From him nothing can be hidden, as he moves onward amidst

the winds,

11. Guarding the acts over which hang the penalties.

12. In the very depths of secret places these acts may be performed,

13. Yet he watches over them as he moves in the midst of the winds.

14. The guilty ones travel along life’s pathway,

15. My grandfather,

16. Overtakes them and makes them to become languid, to seek
solitude and to sit in wretchedness,

17. Verily, he makes their skin to become sallow and of sickly hue;

18. He makes them to become restless and to lie here and there in
distress. ‘

19. My grandfather,

20. Causes them to fail to reach the four divisions of the days (four
stages of life),

21. My grandfather,

THE OSAGE TRIBE. [ETH. ANN. 39

2. Even causes them to lose consciousness and never to recover,

. Verily, at that time and place, it has been said, in this house,
. He even takes from the guilty their spirit (sanity) when bidden
to do so.

5. The Great Butterfly stands as a Wa’-ca-ki-the of the little ones,

it has been said, in this house.

. And the Swallow (Ki-gthu’-ni-ka),

. Amidst the winds that precede the storm,

. Moves always, it is said,

. Verily, nothing is hidden from him as he moves in the winds,
. Guarding the acts over which hang the penalties.

. My grandfather (the Swallow),

2. Overtakes the guilty persons,

. And verily makes them to become languid,
. He makes them to lose flesh which they never regain,

5. Verily, he makes their faces to become sallow and of sickly hue,

. Makes them to lay their heads here and there in distress,
. My grandfather,

8. Takes from the guilty, even their spirit (sanity) when asked to

to do so,
. Verily, at that time and place, it has been said, in this house,
. The swallow stands as a Wa’-ca-ki-the of the little ones.

. The mottled eagle also (A’-hiu-ta-ta),

2. Moves amidst the winds that precede the storm,

. Guarding the acts over which hang the penalties,
. My grandfather (the Eagle),

5. Overtakes the guilty persons,

. And verily makes them to become languid,

7. Makes their skin to become sallow and of sickly hue,

;. And to lay their heads here and there in restlessness, in distress,
. My grandfather,

. Takes from the guilty, even their spirit when asked to do so,

. The mottled eagle stands as a Wa’-ca-ki-the of the little ones.

2. And there is a little pipe (No®-ni’-o"-ba zhi"-ga),

oo or Or Or
oon oe

or

. That moves amidst the advance winds of the storm,

Guarding the acts over which hang the penalties.

. My grandfather,

Overtakes the guilty and verily makes their skin to become
sallow, and of sickly hue,

. Makes them to become languid,

. To lie here and there in restlessness, in distress,

. My grandfather,

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 49

60.

61.
62.
63.
64.
65.
66.
67.
68.
69.
70.
(ale

72

ae

73.
74.
15.
76.

dad

itis
78.
7S
80.
sl.
82.
83.

84.

85.
86.
87.
88.
89.
90.
Oi.
92.
93.
94.
95.
96.

Takes from the guilty, even their spirit when asked to do so.

Verily, at that time and place, it has been said, in this house,
The nighthawk that lies outstretched (Tse-shi®’/-shi-e},
Moves amidst the winds that precede the storm,

Verily there is nothing hidden to my grandfather,

He overtakes the guilty persons,

And verily makes them to become languid,

Verily, at that time and place, it has been said, in this house,
He makes their skin to become sallow and of sickly hue,

To lie here and there in restlessness, in distress,

Verily at that time and place, it has been said, in this house,
My grandfather,

Takes from the guilty, even their spirit when asked to do so.

Amidst the winds that precede the storm,

The great dragon fly (Tse’-pi-tha to®-ga),

Moves always.

To my grandfather nothing is hidden as he moves forth in the
winds,

Guarding the acts over which hang the penalties,

My grandfather overtakes the guilty,

And verily makes them to become languid,

Makes their skin to become sallow and of sickly hue,

He makes them to lie here and there in restlessness, in distress,

My grandfather,

Takes from the guilty even their spirit when asked to do so.

What is the Wa’-¢a-ki-the of the little ones, they said to one
another,

My grandfather,

The swallow that hes outstretched (Ni-shku’-shku),

Amidst the winds that precede the storm,

Moves always,

Guarding the acts over which hang the penalties.

My grandfather,

Overtakes the guilty persons,

And verily makes them to become languid,

Verily, he makes their flesh to wither,

He makes them to lie here and there in restlessness, in distress,

My grandfather,

Takes from the guilty even their spirit when asked to do so.
3594°—25;——4

50 THE OSAGE TRIBE. [ETH, ANN. 39

The symbols mentioned in this wi’-gi-e belong to seven different
gentes. They are as follows:

1. The great butterfly belongs to the Ho®’-ga U-ta-no®-dsi. The
name used in the wi'-gi-e, Dsi"-tha’ to™-ga, is an archaic name and
not that in ordinary use. The common name is Dsi-o®’-dsi-o",

2. The swallow belongs to the Wa-ca’-be and the I*-gtho"’-ga
gentes. The identity of the bird seems to be in doubt among the
No®’-ho®-zhi®-ga of to-day. Ka-gthu’-ni-ka, the name used in the
wi'-gi-e, is archaic and its meaning has become obscure. Wa-xthi’-
zhi, who recited the wi’-gi-e, believes that the buzzard is referred to
in the archaic name, but Wa’-thu-xa-ge of the Tsi’-zhu Wa-shta’-ge
gens is certain that the name refers to the swallow. In the free
translation, however, the swallow is used.

3. The mottled eagle, the immature golden eagle of the dark
plumage, belongs to the Ho®’-ga A-hiu-to® gens. The name, A’-hiu-
ta-ta, used in the wi’-gi-e, is archaic but it is still known to what
bird the name refers. The name in common use for this bird is
Ho®’-ga gthe-zhe, the mottled eagle, from the mottled marks on its
tail feathers.

4. The little pipe, No®-ni’-o"-ba zhi"-ga, belongs to the Wa-zha’-zhe
Wa-no® of the Ho"’-ga division. This pipe was used in the suppli-
catory ceremonies of the people, and it is probably for this reason
that it was included in this wi’-gi-e. It may be safe to presume that
this symbolic pipe was used in the rite calling for the punishment,
by supernatural means, of persons treating with contempt the sacred
rites.

5. The nighthawk belongs to the Tsi’-zhu Wa-no" and the Tse-
do’-ga I"-dse gentes. The name, Tse-shi®’-shi®-e,-used in the wi’-gi-e,
is archaic; that commonly used is Pshu’-shka.

6. The great dragon fly belongs to the Mi’k’ Wa-no® gens. The
ordinary name for the insect, Tse’-pi-tha to®-ga, is used in the wi/-gi-e.

7. The bank-swallow belongs to the Ni’-ka-wa-ko"-da-gi and the
Tho’-xe gentes. The common name of the bird, Ni-shku’-shku, is
used in the wi’-gi-e.

When Wa-xthi’-zhi gave the penalty wi’-gi-e used in common by
all the gentes he also recited one that belonged exclusively to the
Ni’-ka-wa-ko"-da-gi gens. The wi’-gi-e of this gens, like the penalty
wi’-gi-e of the I"-gtho"’-ga gens, prescribes no definite penalty to fall
upon those guilty of performing acts of irreverence, but this would
not be necessury in any case, because if the word wa’-xpe-gthe alone
should appear in a wi’-gi-e it would be respected by the people.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 51

—_

to

13.

33.

34.

rPODOmAN oor WN

Prenatty Wt’-ci-r or THE N1’-KA-wa-KoO%-pa-Gr GENS.
(Osage version, p. 379; literal translation, p. 520.)
Verily, at that time and place, it has been said, in this house,
Amidst the winds that precede the storm,
A Wa’-ca-ki-the of the little ones always moves.
Verily, at that time and place, it has been said, in this house,
The red-breasted swallow that lies outstretched,
Amidst the winds that precede the storm,
Moves always,

. Guarding the acts over which hang the penalties.

. To my grandfather,

. Nothing is hidden as he moves amidst the winds,

. Verily, throughout the divisions of the days (the seasons),

Nothing is forgotten by him, nor is there anything hidden from
my grandfather.

What is the Wa’-ca-ki-the of ‘the little ones, they said to one
another,
The black-breasted swallow that lies outstretched.

. My grandfather, they said,

. Amidst the winds that precede the storm,
. Moves always,

. My grandfather,

Guards the acts over which hang the penalties, as he moves
amidst the winds.
My grandfather,

. Even though the divisions of the days have passed,
. Forgets not the acts that have been performed, he is a person who

forgets not.

. Verily, nothing is hidden to my grandfather.

. What is the Wa’-¢a-ki-the of the little ones, they said to one

another,

. The white-breasted swallow that lies outstretched,

5. My grandfather,

. Amidst the winds that precede the storm,

. Moves always, they said,

. Guarding the acts over which hang the penalties.

. Verily, nothing is hidden to my grandfather,

. Even though the divisions of the days have passed,

. He forgets not the acts that have been performed, he is a person

who forgets not.

What is the Wa’-ca-ki-the of the little ones, they said to one
another,
The yellow-breasted swallow that les outstretched,

52 THE OSAGE TRIBE. [BTH. ANN, 39

35. My grandfather,

36. Amidst the winds that precede the storm,

7. Moves always, they said,

38. Guarding the acts over which hang the penalties.

39. Verily, at that time and place, it has been said, in this house,

40. My grandfather,

41. Even though the divisions of the days have passed,

42. Forgets not the acts that have been performed, he is a person
who forgets not.

43. Verily, he is a person to whom nothing is hidden,

44, As he moves amidst the winds, guarding the acts over which

hang the penalties.

Notice or INITIATION CEREMONY.

After a lapse of time, when the candidate has fully prepared him-
self for the degree, he calls his Sho’-ka whom he sends to the Xo’-ka
and his assistant to give them notice that he is ready to proceed
with the initiatory ceremony. The two men go to the candidate’s
house to examine the amount of food supplies he had provided as
well as the quality and the number of goods he had collected to be
used as fees. When the Xo’-ka and his assistant have satisfied
themselves that there is an adequate amount of provisions to be
distributed to the No®’/-ho?-zhit-ga during the ceremony, and that
there is a sufficient amount of goods to be given to the heads of the
gentes who will take part, they set a day for the initiatory ceremony.
The Sho’-ka is then sent to give formal notice to the No®’-ho®-zhi-ga
to attend the initiation. This notice is called the U’-thu-ce U-tha-ge,
Notice to Come and Participate. As on every ceremonial occasion,
the Sho’-ka thus sent goes from house to house to deliver his message,
carrying in his hand a little pipe as the credential of his office. Only
those of the No®’-ho®-zhit-ga who have taken this or the Ni’-ki-e
degree of the tribal rites respond to the call. This formal notice is
equivalent to a command that cannot be ignored when given to
members of a gens having a passive or an active part in the ceremony.
A good representation of such gentes is always desired because of
the symbolic character of the group.

At the appointed time for the initiation the No®’-ho®-zhi"-ga gather
at the village of the candidate where some of them camp and others
are entertained at the homes of relatives or friends. Before the
ceremonies begin, which occupy from three to four days, as well as
at the intermissions, there is much feasting and visiting between the
inhabitants of the candidate’s village and the families who have
come from a distance to attend the ceremonies.

LA FLESCHB] RITE OF VIGIL—FREE TRANSLATION. 53

N

Tsi’-zhu Great Division
Sky

Ho®’-ga Great Division
Wa-zha’-zhe Subdivision Ho®’-ga Subdivision
Water Earth

8

Early in the morning of the day set for the beginning of the initia-
tory ceremonies the No®’-ho®-zhi"-ga go to the house of the candidate
to perform a ceremony called No®-ni’ A-tha-sho-dse, which, freely
translated, is, ‘‘The Smoking.” This title means that tobacco smoke
is ceremonially blown by the No®’-ho®-zhi"-ga upon the seven animal
skins procured by the candidate to be used as symbols (see p. 46).
While the house in which the ceremony is to take place may not
have been built with reference to the cardinal points it was, for cere-
monial purposes, treated as though it had been oriented. The end
of the long house at the left of its entrance is regarded as the east
and the opposite end as the west. The initiating gens enter the
house first, the members taking their places at the east end of the
lodge. The candidate, his Xo’-ka, the A’-ki-ho™ Xo’-ka, and the
chosen singers occupy the middle space and all sit facing the west.
Then follow the other No®’-ho®-zhit-ga by divisions and gentes,
those of the Ho®’-ga (earth) division taking their prescribed places
at the south side of the lodge, and those of the Tsi’-zhu (sky) division,
the north side (see diagram). Thus the house, together with the No*’-
ho®-zhi®-ga, seated in groups according to divisions and gentes,
becomes symbolic of the visible universe, for the ceremony to be
performed is largely a dramatization of the movements of the great
life-giving power, the Sun, through the heavens and over the earth.
The initiating gens personate the sun, the Tsi’-zhu division, the sky,
with its celestial bodies, and the Ho®’-ga division, the earth, with its
water and all terrestrial life.

CarryING Pirz AND WAILING By CANDIDATE.

When the No®’-ho"-zhi"-ga have taken their places in the order
above described, and ordinary conversation among the members has
ceased, the candidate rises in response to a signal given by the
A’-ki-ho™ Xo’-ka, who now conducts the ceremonies, and receives
from him a little pipe. This marks the beginning of the initiatory
ceremonies.

The first act is in three parts, which are performed simultaneously.
This act is called “ Wa’-i" Xa-ge,’”’ which, freely translated, means

54 THE OSAGE TRIBE. [BTH. ANN, 39

)

“Carrying (a pipe) and Wailing.’ The candidate carries in his right
hand the pipe he received from the A’-ki-ho" Xo’-ka, his left hand is
outspread, and in this attitude he passes along the lines of No®’-
ho?-zhi"-ga sitting on either side of the lodge, places his hands upon
the heads of two men at a time, and wails. The pipe carried by the
candidate is a symbol of supplication to Wa-ko®’-da and the wailing
is in appeal to the No®’-ho®-zhi®-ga to recite the sacred wi’-gi-e in full
and not to hold any of it back. The second part is the reciting of the
sacred wi'-gi-e by the No®’-ho"-zhit-ga. As the candidate passes
along, carrying the emblem of supplication, and as he touches each
couple the No®’/-ho®-zhi"-ga who have memorized the wi’-gi-e at once
begin its recitation, simultaneously, but not in concert. This recital
is an expression of the wish that the candidate shall succeed in all his
enterprises as a warrior, and in all his other acts that pertain to the
maintenance of life. The third part is performed by the women, who
wail in sympathy with the candidate as an appeal to the No®’-hot-
zhi®-ga that they will perform their part without reserve or prejudice.
Widows of deceased members of the degree take their husbands’ place
at the ceremony and are honorary members.

When the candidate begins this act, ‘Carrying (the pipe) and
Wailing,” he observes the courtesy due from an initiating division
(in this instance the Ho®’-ga), to the opposite division. The candi-
date therefore approaches the two men sitting at the east end of the
line of No®’-ho®-zhi"-ga of the Tsi’-zhu division and places his hands
upon their heads. The moment the candidate touches the heads of
these two men he and the women begin to wail and all the No®’-ho-
zhit-ga begin to recite the Smoking Wi’-gi-e. The candidate passes
from couple to couple until he has reached the west end of the lodge.
He then crosses over to the Ho®’-ga side and continues wailing and
touching the heads of the No"’-ho®-zhi®-ga until he comes to the east
end of the lodge. If the reciting of the wi’-gi-e goes on when he
reaches the east he stands waiting until the recitation ceases, when he
and the women stop wailing.

In the No®’-zhi"-zho" degree of the tribal rites there are two Smok-
ing Wi’-gi-es; the first is called Wa-k’o"’-ci Thu-¢e Pe-thon-ba tse,
“The Taking of Seven Animals.’’ The second, Wa-k’o®’-ci Thu-ce
Sha’-pe tse, ‘‘The Taking of Six Animals.”

Tue Frrst Smoxine W1’-ci-E—TuHE TAKING OF THE SEVEN ANIMALS.
(Osage version, p. 380; literal translation, p. 521.)

1. What shall the little ones make to be a symbol of courage as they
travel the path of life? they said to one another.

2. The little mottled lynx that lies outstretched, they said,

3. Our grandfather, whose courage is great, we shall make to be a
symbol of courage.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 55

— te

a
He 02

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Or

e
ior)

LEZ

31.

32.

NE SOHN De

Tt was he who, at the beginning of the day,

Rushed forth in attack,

Upon the young male deer, with curved horns,

And threw him to the earth where he lay in death.

My grandfather returned to the deer,

After he had made the attack.

Verily, at that time and place, it has been said, in this house,

He uttered a loud ery of triumph,

Then spake, saying: When the little ones go toward the setting
sun,

. To strike and overthrow their foes,
. They shall always fall upon them in this very manner,
. And their hands shall always be upon the fallen foe, as they

travel the path of life,

. And as the mottled lynx stood there he made the first cut,?-it has

been said, in this house.

What shall the little ones make to be a symbol of courage? they
said to one another,

. The dark gray wolf that les outstretched, they said;
. Our grandfather, whose courage is great, we shall make to be a

symbol of courage.
It was he who, at the beginning of the day,

. Rushed forth in attack,

. Upon the young male deer with gray horns,

. Verily, it was within the bend of a river,

. Our grandfather overtook the deer and made it to lie upon the

earth in death,

. Our grandfather uttered a loud ery of triumph,
. Then spake, saying: When the little ones go forth to strike their

foes

. They shall always strike them in this manner, as they travel the

path of life,

. When they make my hands to be their hands,
. Then shall their hands always be upon the foe, as they travel the

path of life.

. And as the gray wolf stood there he made the second cut, it has

been said, in this house.

What shall the little ones make to be a symbol of courage? they
said to one another,
The male puma that lies outstretched, they said,

2 Noexplanation could be obtained from either Wa-xthi’-zhi or Tse-zhiz’-ga-wa-da-in-ga as to the meaning
of thisline and the closing line of each of the three following sections. The lines probably refer to the custom
of cutting the scalp taken from the foe by a war party into four parts before cutting it into smaller pieces for
distribution among the sacred hawks—the wa-xo/-be.

43.

44.

62.

63.

THE OSAGE TRIBE. (BIH. ANN. 39

. Our grandfather, who is of great courage,

4. We shall make to be a symbol of courage.

. It was at the beginning of the day,

. That our grandfather rushed forth in attack,

. Upon the full-grown male deer with dark horns,

. Verily, it was within the bend of a river,

. That our grandfather struck the deer to the earth and made it

to lie in death,

. Then our grandfather uttered a loud cry of triumph,
. And spake, saying: When the little ones go forth to strike their

foes,

. They shall always strike them in this manner, as they travel the

path of life,

Their hands shall always be upon the foe, as they travel the path
.of life.

And as the puma stood there he made the third cut, it has been
said, in this house.

5. What shall the little ones make to be a symbol of courage? they

said to one another,
The male black bear that lies outstretched, they said,

. Our grandfather we shall make to be a symbol of courage.

It was at the beginning of the day,

. That our grandfather rushed forth in attack,

Upon a hummock,
Which he tore apart with his hands,
Exposing the little bugs that dwelt therein.

. He attacked them and crunched them between his teeth,

And out of the corner of his mouth, on the right side,

Blood began to trickle down.

Then, at that very time and place, it has been said, in this house,

He uttered a loud ery of triumph,

And spake, saying: When the little ones go forth to strike their
foes,

They shall always strike them in this manner, as they travel the
path of life,

. Their hands shall always be upon the foe, as they travel the path

of life.

. And as the male black bear stood there he made the fourth cut,

it has been said, in this house.

What shall the little ones make to be a symbol of courage, as
they travel the path of life? they said to one another.
The great animal (buffalo bull) who stands firmly upon the earth,

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 5

64.

65.
66.
67.
68.
69.
70.

Cle

72.

86.
88.
89.
903

Die
92.

Our grandfather who is of great courage, we shall make to be a
symbol of courage.

It was at the beginning of the day,

That our grandfather rushed forth in attack,

Upon a high bank,

And in his anger tore it down with his horns,

Then he uttered a loud cry of triumph, ‘

And spake, saying: When the little ones go forth to strike their
foes,

They shall always strike them in this manner, as they travel the
path of life,

Their hands shall always be upon the foe, as they travel the path
of life.

. What shall the little ones make to be a symbol of courage? they

said to one another.
The tall animal (the elk) who stands firmly upon the earth,
Our grandfather, we shall make to be a symbol of courage,
Verily, in the midst of an open prairie,
There stood a plant whose blossoms always look up to the sun
(Silphium laciniatum),

. The stalks of this plant he angrily attacked with his horns and

reduced them to a twisted knot,

. Then he uttered a loud cry of triumph,

And spake, saying: When the little ones go forth to strike their
foes,

. They shall always strike them in this manner, as they travel the

path of life,

. Their hands shall always be upon the foe, as they travel the path

of life.

. What shall the little ones make to be a symbol of courage ? they

said to one another.

. The little animal (the deer) that lies outstretched, they said,
5. Although not possessed with the gall * that excites anger,

We shall make to be a symbol of courage.

. Four villages lay side by side,

Along the outskirts of these villages the deer ran swiftly and
escaped his pursuers,

Although the deer runs along the edges of the village in his flight,

The arrows of his pursuers flying about him in forked lines,

He escapes all dangers.

When the little ones make of the deer a symbol of courage,

3 There are many references in literature to the absence of the gall bladder in the deer family, but a refer-
ence to one authority will suffice. See Flower and Lydekker, ‘‘Mammals, Living and Extinct,’’ p. 313.

58 THE OSAGE TRIBE. [BTH. ANN. 39

93. They shall enable themselves to escape all dangers, as they travel
the path of life,

94. Thus it shall be with the little ones,

95. Their hands shall always be upon their foes, as they travel the
path of life.

At the close of the recitation of the wi’-gi-e by the No®’-ho?-zhi"-ga
and when the wailing has ceased, the candidate returns to his seat by
the side of his Xo’-ka. The A’-ki-ho™ Xo’-ka then gives to the
Sho’-ka the skin of the little mottled lynx, the animal first mentioned
in the wi’-gi-e, and also a little pipe which he has filled with tobacco.
As the Sho’-ka takes the pipe he wraps around the stem the head of
the lynx skin, letting the body hang down loosely, and having thus
arranged the two sacred articles he carries them to the man sitting at
the east end of the line of No®’-ho"-zhit-ga of the Tsi’-zhu division.
He spreads the lynx skin upon the ground before the man and then
presents to him the little pipe and touches the tobacco within the
bowl with a small firebrand. The No"’-ho®-zhi-ga draws at the
stem of the pipe and when the smoke passes freely he blows four
whiffs upon the skin of the animal chosen to be a symbol of courage.
In this way the Sho’-ka passes the pipe and the lynx skin from man
to man until all the No®’-ho"-zhi-ga of the Tsi’-zhu division have
blown tobacco smoke upon the sacred emblem. When the Sho’-ka
reaches the west end of the lodge and all the members of the Tsi’-zhu
division have blown smoke upon the lynx skin he crosses over to the
Ho®’-ga division and moves eastward, presenting each member of
that division with the pipe and lynx skin until he reaches the east end
of the lodge. All the No®/-ho-zhi®-ga of both divisions having per-
formed the ceremony of smoking upon the little mottled lynx, the
other animal skins, the symbols of courage, are smoked in the same
manner and in the order in which they are mentioned in the wi’-gi-e.

This ceremony belongs to the Ho®’-ga division. It was performed
when a war party composed of men belonging to both the Ho?’-ga
and the Tsi’-zhu divisions was preparing to go against the enemy.
Such a war party was called Do-do®’-hi®-to®-ga, War Party in Great
Numbers. (See 36th Ann. Rept. B. A. E., pp. 60-62.) The animals
mentioned in the wi’-gi-e were those ceremonially appealed to by the
warriors.

The meaning of the title of the second Smoking ceremony is not
strictly literal. In the title of the first Smoking ceremony all of the
seven symbols are, in reality, ‘ Wa-k’o"’-ci” or animals. In the
title of the second Smoking ceremony two of the symbols are not
animals, as the term ‘‘ Wa-k’o"’-ci” would imply, one of them being
“the little pipe” through which the supplications of the people are
vicariously offered to Wa-ko®’-da and the other the buffalo hair out

LA FLESCHE] RITE OF VIGIL

FREE TRANSLATION. 59

of which cords were made for pinding the captives to be taken by a
war party.

Tue SEconD SMOKING W1’-GI-E—THE TAKING OF THE Stix ANIMALS.

(Osage version, p. 382; literal translation, p. 524.)

1. Verily, at that time and place, it has been said, in this house,

2. They spake to one another, saying: What shall they make to be
a symbol of courage, as they travel the path of life?

It was a little pipe,

They made to be a symbol of courage.

They made the little pipe to be a symbol of courage,

So that when they go toward the setting sun against their enemies,

They may overcome the foe with ease and make them to he low
in death, as they travel the path of life.

Verily, at that time and place, it has been said, in this house,

They made this symbol of courage to stand forever, it has been
said, in this house.

ND Oe oe

© 0

10. The shell of the mussel, they said to one another,

11. We shall make to be a symbol of courage.

12. When we make the shell of the mussel to be a symbol of courage,

13. And go toward the setting sun against our enemies.

14. We shall always go forth with courage, as we travel the path of
life.

15. Verily, at that time and place, it has been said, in this house,

16. They made this symbol of courage to stand forever, it has been
said, in this house.

17. This buffalo hair, they said to one another,

18. We shall make to be a symbol of courage.

19. When we make the buffalo hair to be a symbol of courage,

20. And go toward the setting sun against our enemies,

21. We shall always go forth with courage, as we travel the path of
life.

22. Verily, at that time and place, it has been said, in this house,

23. They made this symbol of courage to stand forever, it has been
said, in this house.

24. Verily, at that time and place, it has been said, in this house,

25. They said to one another: The bird that is without stain (golden
eagle)

. We shall make to be a symbol of courage.

. Verily, at that time and place, it has been said, in this house,

. The bird, at the beginning of day,

Suddenly rushed forth in attack.

bo bo hb bt
ont &

©

38.
. When the little ones make these hands to be their hands,

. And go toward the setting sun against their foes,

. Their hands shall always be upon the foe, as they travel the path

58.
9. They made (the horned owl) this symbol of courage to stand

THE OSAGE TRIBE, [ETH. ANN. 39

. Verily, in the midst of a lowland forest,

. Upon the great turkey that sat therein,

2. Verily, at that time and place, it has been said, in this house,

3. He struck the turkey to the earth where it lay in death, as its

feathers floated away in the wind.

. Verily, at that time and place, it has been said, in this house,

. Off in the distance the eagle was heard to say,

. When they (the little ones) go in small bodies to strike the foe,
. They shall strike them in this manner, as they travel the path of

life.
Behold my hands,

of life.

2. Verily, at that time and place, it has been said, in this house,
3. They made the eagle as a symbol of courage to stand forever, it

has been said, in this house.

. The great horned owl, it has been said, in this house,
. At the beginning of the day,

. Suddenly rushed forth in attack.

. Verily, in the midst of a lowland forest,

48.
49.
. And threw him to the earth, where he lay doubled up in death.

. Quickly he (the owl) uttered a loud cry of triumph,

. Then spake, saying: When they (the little ones) go forth in small

Upon the male raccoon that sat therein,
Verily, at that time and place, it has been said, in this house,

bodies to strike the foe,

. Verily, in this manner they shall always strike them.
4. Behold my hands,
. When they make these hands to be their hands, as they travel the

path of life,

. And go toward the setting sun against their enemies,
. Their hands shall always be upon the foe, as they travel the path

of life.

Verily, at that time and place, it has been said, in this house,

forever, it has been said, in this house.

The great gray owl, they said to one another,

. We shall also make to be a symbol of courage.

2. The great gray owl they made to be a symbol of courage.

. Verily, at that time and place, it has been said, in this house,
. At the beginning of the day,

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 61

65. The gray owl suddenly rushed forth in attack,

66. Verily, among the groves that were strung along a little stream,

67. Upon the young male raccoon,

68. And threw him to the earth where he lay doubled up in death.

69. Then, far away in the distance, he was heard to say:

70. When the little ones go forth in small bodies to strike the foe,

71. Verily, in this manner they shall always strike them, as they
travel the path of life.

72. Verily, at that time and place, it has been said, in this house,

73. He was heard to say: Behold my hands,

74. When they make these hands to be their hands,

75. And go toward the setting sun against their enemies,

76. Their hands shall always be upon the foe, as they travel the path
of life.

77. Verily, at that time and place, it has been said, in this house,

78. They made (the gray owl) this symbol to stand forever, it has
been said, in this house.

In the second Smoking ceremony the wailing of the candidate and
the women is omitted and only the wi’-gi-e is recited by the No?’/-ho?-
zhit-ga. The symbolic articles, however, are passed around by the
Sho’-ka and smoke is blowg upon them by the No®’-ho™-zhi®-ga in
the same manner as in the first Smoking ceremony. The second
Smoking ceremony was performed when a small war party composed
of warriors of a few of the gentes of each division were about to go
against the enemy. <A war party of this class was called Tsi’-ga-xa
Do-do", the meaning of which term has become obscure. (See 36th
Ann. Rept. B. A. E., pp. 60-66.)

At the close of these two ceremonies food was distributed among
the No®’-ho®-zhi"-ga from the stores of the candidate. In the early
days the food consisted of jerked buffalo and deer meat, and corn; in
modern times the food is beef, flour, coffee, sugar, etc. After this
distribution of provisions the No®’-ho®-zhit-ga adjourn until the
next day.

Tue Ho*-pe’-¢u Ceremony.

At sunrise on the following day the No®’-ho®-zhi"-ga again assemble
at the house of the candidate for the ceremony next in order, called
Hot-be’-cu, the literal translation of which is, Ho®-be, moccasins;
¢u, tocut. This title means to the Osage the cutting of the material
from which to make the symbolic moccasins to be worn by the Xo/-ka
and the Sho’-ka during the entire ceremony as a part of their sacer-
dotal attire. |

When the No®’-ho®-zhi"-ga had entered the house and taken their
places in the gentile order as described on page 46, the A’-ki-ho®

62 THE OSAGE TRIBE. [ETH. ANN. 39

Xo’-ka directs the Sho’-ka to take to the head man of the Tse-do’-ga
T*-dse (Buffalo-bullface) gens a piece of buffalo skin (Fig. 1) and to
spread it before him. The Sho’-ka performs this duty and also presents
to the head man of the gens a blanket as afee for the reciting of the Moc-
casin Wi’-gi-e. Having performed this act, the Sho’-ka takes up a knife
and holds it in readiness to perform his part of the ceremony. The

Fic. 1.—Diagram of cutting of buffalo skin for symbolic moccasins.

head man then begins to recite the wi’-gi-e relating to the cutting of
the material for the symbolic moccasins. When he comes to the
fourth line of the fourth section the Sho’-ka cuts, in pantomime, the
skin, beginning at the center and ending at the edge on the right side.
In like manner he cuts the skin from the center to the edge nearest to
himself. This ceremonial act has a triple meaning: (1) The act of

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 63

cutting implies a wish that when the Osage warriors go against the
enemy they shall always succeed in destroying the warrior of the
enemy who is honored for his military prowess. (2) The cut toward
the right indicates the east. (3) The cut toward the Sho’-ka in-
dicates the south.

Without pause the recitation continues, and when the fourth line
of the eighth section is reached the Sho’-ka cuts again, in pantomime,
beginning at the center of the skin and ending at the edge at his left;
then beginning again at the center he cuts to the edge farthest from
himself. This act also has a triple meaning: (1) There is implied in
the act of cutting that the Osage warriors who go against the enemy
shall always succeed in slaying the woman of the enemy who has
given birth to her first child. (2) The cut running from the center
to the left indicates the west. (3) The cut running from the center
to the edge farthest away from the Sho’-ka indicates the north.

When these ceremonial acts have been performed the Sho’-ka lays
aside the knife and takes up an awl, which he holds in readiness for
the acts that are to follow.

The recitation continues, and when the fourth line of the ninth
section is reached the Sho’-ka gives an imaginary thrust with the awl
into one corner of the skin. This thrust implies a determination to
destroy the adolescent youth of the enemy.

The recitation goes on without pause, and when the fourth line of
the tenth section is reached the Sho’-ka gives a thrust to the second
corner of the skin. This second thrust is for the destructian of the
adolescent maiden of the enemy.

The recitation moves on, and at the fourth line of the eleventh
section the Sho’-ka gives a thrust to the third corner of the skin.
This thrust is for the destruction of the warrior of the enemy distin-
guished for his military honors.

When the fourth line of the twelfth section is reached the Sho/-ka
gives a thrust to the fourth corner of the skin. This thrust is for the
destruction of the woman of the enemy who has given birth to her
first child.

Wi’-Gi-r OF THE SymBoLic Moccasins.

(Osage version, p. 384; literal translation, p. 525.)

=
.

Verily, at that time and place, they said, it has been said, in this
house,

The turtle that has a tail with seven serratures,

We shall make to be the symbol of our foot, O, younger brothers.

When we make this turtle to be the symbol of our foot, :

And go forth against our enemies who dwell toward the setting
sun,

Hm Co hy

Or

64

10.
ile

18.
19.

20.

32.

THE OSAGE TRIBE. [BTH, ANN. 39

. We shall enable ourselves to tread down the harmful grasses, as

we travel the path of life.

. What shall we make to be a symbol of our moccasin string? they

said, it has been said, in this house.

. The garter snake that les outstretched
. Shall be a symbol of our moccasin string, as we travel the path

of life.
When we make this snake to be our moccasin string,
The harmful grasses that lie in our course, as we travel the path

of life,

2. Shall not cut or break our moccasin string, O, younger brothers,

they said to one another.

. What shall we make to be a symbol of our knife? they said, it

has been said, in this house.

. There is the young buffalo bull,
. It is his right horn,

That shall be a symbol of our knife.

. When we make the right horn of the young bull to be a symbol

of our knife,
And go against our enemies who dwell toward the setting sun,
Our knife shall always be sharp and ready for use, as we travel
the path of life, O, younger brothers, it has been said, in this
house.

Upon what shall we cut this skin? they said, it has been said, in
this house.

1. Toward the setting of the sun,

2. There is a man of our enemies who is honored for his valor.

. It is upon him that we shall cut this skin.

. When we do our cutting upon that valorous man,

. It shall be easy for us to do our cutting, as we travel the path of

life, O, younger brothers, they said to one another.

. Verily, at that time and place, they said, it has been said, in this

house,

. The turtle that has a tail with six serratures,
. We shall make to be a symbol of our foot, O, younger brothers.
. When we make that turtle to be our foot,

And go forth against our enemies who dwell toward the setting
sun,

. We shall enable ourselves to tread down the harmful grasses, as

we travel the path of life.

What shall we make to be a symbol of our moccasin string ? they
said, it has been said, in this house.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 65

33.
34.

35.
36.
37.

38.

39.
40.
41.
42.

43.
44.

45.

59.
60.

The garter snake that lies outstretched,

Shall be a symbol of our moccasin string, as we travel the path
of life.

When we make this snake to be our moccasin string,

The harmful grasses that lie in our course

Shall not cut or break our moccasin string, as we travel the path
of life, O, younger brothers, they said to one another.

What shall we make to be a symbol of our knife? they said, it
has been said, in this house.

There is the young buffalo bull,

It is his right horn

That shall be a symbol of our knife.

When we make the right horn of the young bull to be a symbol
of our knife,

And go against our enemies who dwell toward the setting sun,

Our knife shall always be sharp and ready for use, as we travel
the path of life, O, younger brothers, it has been said, in this
house.

Verily, at that time and place, they said, it has been said, in this
house,

. Upon what shall we cut this skin? they said, it has been said, in

this house.

. Toward the setting of the sun
. There is a woman of our enemies who has given birth to her

first child.

. It is upon her that we shall cut this skin.
. When we do our cutting upon that woman,
. It shall be easy for us to do our cutting, as we travel the path of

life, O, younger brothers, they said to one another.

. Upon what shall we perforate this skin? they said, it has been

said, in this house.

. Toward the setting of the sun

. There is an adolescent youth of our enemies.

. It is upon that youth we shall perforate this skin.

. When we perforate this skin upon that youth,

. It shall be easy for us to do our perforating, as we travel the

path of life, O, younger brothers, they said to one another.

. Upon what shall we perforate this skin? they said, it has been

said, in this house.
It is the adolescent maiden
Upon whom we shall perforate this skin.

3594°— 257 5

66 THE OSAGE TRIBE. [ETH. ANN, 39

61. When we perforate this skin upon that maiden,
62. It shall be easy for us to do our perforating, as we travel the
path of life, O, younger brothers, they said to one another.

63. Verily, at that time and place, they said, it has been said, in this
house,

64. Upon what shall we perforate this skin? they said, it has been
said, in this house.

65. It is the man of our enemies who is honored for his valor

66. Upon whom we shall perforate this skin.

67. When we perforate this skin upon the valorous man,

68. It shall be easy for us to do our perforating, as we travel the
path of life, O, younger brothers, they said to one another.

69. Upon what shall we perforate this skin? they said, it has been
said, in this house.

70. It is the woman of our enemies who has given birth to her first
child

71. Upon whom we shall perforate this skin.

72. When we perforate this skin upon that woman,

73. It shall be easy for us to do our perforating, as we travel the
path of life, O, younger brothers, they said to one another.

After the recital of the wi’-gi-e the Sho’-ka, without any further
ceremony, fashions the moccasins (Fig. 1) and roughly sews together
the edges of the skin. Three pairs of moccasins are made, two pairs
for the Xo’-ka and one pair for the Sho’-ka. One of the pairs to be
worn by the Xo’-ka when he ceremonially approaches the place where
the ceremony is to be given represents the approach of the dawn. This
pair he slips off when about to enter the House of Mystery and slips
on the other pair which represents the newly risen sun that is to go
forth as the day in its full strength and maturity. This pair he wears
throughout the rest of the ceremony. (Fig. 1.)

The dual form of the tribal organization, one part representing the
sky and the other the earth, is not only expressive of the duality of
nature as observed by the ancient No®’-ho®-zhit-ga, but it is also
expressive of their faith that the Life-giving Power which abides
within these two great cosmic bodies and gives form and life to all
things therein will also give to the peoples of the two symbolic divi-
sions the natural increase necessary for the continuity of the tribal
life. While the No"’-ho®-zhit-ga continued to give much thought to
the mysteries of life and to the dependence of the people upon Wa-
ko"’-da for their existence, they also dwelt upon the efforts that must
be made by the people themselves in order to fully attain the desired
end, that is, the continuity of the tribal life. The belief became

LA FLESCHE] RITE OF VIGIL-—FREE TRANSLATION. 67

firmly fixed in the minds of the people that Wa-ko"’-da would give
the desired natural increase, and also that the defense of the life thus
granted must be made by the people themselves. In order to meet
and successfully overcome the enemies that beset life’s pathway
there must be a complete unity of purpose and of action between the
men of the two great tribal divisions, and all the people must share
alike in the fortunes and misfortunes of the common defense.

Having thus determined upon a principle by which the people must
govern themselves in order to guard and protect their tribal life by the
strong arm of valor, the No®’-ho®-zhi"-ga, to give vital force to that
principle, added a symbolic figure to the complex life symbol for
which the two tribal divisions stand. The symbol was the figure of a
man perfect in all his physical structure, well prepared to take life’s
long journey, and confident in his ability to combat the perils that
might arise to impede his progress.

It is this figure or principle that the Xo’-ka is to impersonate in the
initiatory rite which is dramatic inform. Symbolically the two pairs
of moceasins ceremonially prepared for him as a part of his sacerdotal
attire represent the long and hazardous journey contemplated; the
nights and days that mark the division of time; the strength, the
courage, and the ability of the people as an organized body to crush
the “harmful grasses’ (figuratively, enemies), as they step forth
upon life’s perilous journey.

When the symbolic moccasins have been finished another distri-
bution of provisions is made to the No*’-ho®-zhi*-ga from the stores
of the candidate.

Tue Wa’-po*-BE.

At the close of the ceremonies relating to the making of the sym-
bolic moccasins for the Xo’-ka and the Sho’-ka, the No"’-ho®-zhi"-ga
await with interest the choice to be made by the candidate of a man
to act as Wa’-do™-be. The literal translation of the title of this
office is, Wa, over; do®-be, to see or to guard. When used in connec-
tion with the tribal war rites the word is understood to mean, a
protector of the tribal life.

If the candidate happens to be a young man who is not familiar
with the details of the ceremony he may be prompted by the Xo’-ka
or by the A’-ki-ho™ Xo’ka as to the proper man to nominate for the
office of Wa’-do"-be. The man to be nominated must be one who
has won certain prescribed military honors. He must have won
thirteen military honors, seven to be counted for the Ho®’-ga division
and six for the Tsi’-zhu.

One of the thirteen military honors to be counted must be of those
classed as U-¢ko"’-cka I Ga-ca-gi, a term which, freely translated,
means a blow given to the enemy who comes within the limits of the

68 THE OSAGE TRIBE. (ETH. ANN, 39

land actually occupied by the tribe. The particular act of this class
of military honors may be either a blow given with some weapon or
the cutting of the head of an enemy, but this act must be one that
had not been put into doubt by controversy. The honors of this
class are ranked as higher than the others because the acts were
performed when defending the village or the women who were work-
ing in the cornfields, for it is at such times that the courage of the
warrior was often put to the severest test.

The chances of winning military honors of the class above referred
to were very rare, not only because the village and the fields were
always well guarded but also because the occasion for the defense of
the village and the fields must arise within a year of a decree issued
by the No"’-ho"-zhi"-ga of the Wa-ca’-be (Black Bear) gens. The
decree was issued when a member of that gens was initiated into
the No®’-zhi"-zho" or the Wa-xo’-be degree of the war rites. At the
close of the initiation the head of the gens would say: ‘‘If the village
or the fields are invaded and attacked within a year from this time,
the honors won in the defense shall be counted as U-cko"/-cka I
Ga-ca-gi.”’ In the early days initiations into the war rites were
infrequent, therefore the chances were rare for a warrior to win an
honor of this class.

O-do”’ is the name of all classes of the prescribed military honors
which can be counted by a warrior chosen for the office of Wa’-do"-be
at the initiatory ceremonies of the tribal war rites. The name may
be freely translated as: a valorous act by which a warrior can win
rank and become honored by the people.

If the candidate belongs to the Ho®’-ga division he must nominate
for the office of Wa’-do®-be a warrior of the Tsi-’zhu division, but if
to the Tsi’-zhu division he must name for the office a warrior of the
Ho?’-ga division.

When the candidate has chosen his Wa’-do™-be the No"’-ho?-
zhi"-ga adjourn to meet again at sundown for the Ho® Wa-tho", or
Night-singing.

Tue NIGHT-SINGING. :

At sunset the No®’-ho"-zhi"-ga who are members of the gens to
which the candidate belongs gather, informally, at his house, where
the A’-ki-ho™ Xo’-ka, assisted by the Xo’-ka, and together with
certain chosen singers, rehearse the songs of the ceremony which
actually begins on the following morning. The No®’-ho™-zhi"-ga
members occupy the back part of the eastern end of the house while,
in a row in front of them, sit the A’-ki-ho" Xo’-ka, the Xo’-ka, the
candidate, and the chosen singers. Members of other gentes also
attend, but more as a matter of courtesy to the initiating gens and
for social pleasure than to form a formal assemblage. The A’-ki-ho®
Xo/-ka has at his side a bundle of consecrated tally sticks (Pl. 2, C)

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 69

for keeping a correct count of the songs as he sings them. The
A’-ki-ho" Xo’-ka and his three assistant singers each has at his side
a gourd rattle to be ceremonially taken up and used to accentuate
the rhythm of the music of the Rattle-songs and those to be sung
throughout the rest of the ceremony. This rehearsal lasts until
about 2 or 3 o'clock in the morning. The members of the candidate’s
gens are obliged to sit through the entire rehearsal, but the members
of the other gentes are allowed to go to their homes when they
become tired.
TITLE OF THE CANDIDATE.

Up to this stage of the ceremony the candidate has no definite
title, but when he takes his seat at the eastern end of the lodge
together with his Xo’-ka, A’-ki-ho™ Xo’-ka, and the members of his
gens for the Night-singing, he thenceforth is spoken of as Wa-tho™
A-ka, the Singer. He may not know any of the songs to be sung,
may not even know how to sing, but he thus becomes the Singer,
and bears that title throughout the ceremony. At the close of the
ceremony, when the Wa-xo’-be of his gens is given over to him, he
will then have the right to say: “I sang the songs of the No"’-zhit-
zho®,”’ and be entitled to act as Xo’-ka at the initiation of a candidate
for the degree.

THE K1’-noy.

The ceremonies next in order are called Ki’-no™, Painting, and
relate to the symbolic painting of the Sho’-ka and the Xo’ska, as well
as to the putting upon them of their sacerdotal attire, preparatory to
the processional approach to the place prepared for the ceremony.

Before sunrise on the morning following the Night-singing the
A’-ki-ho" Xo’-ka, the Sho’-ka, the Singer, and the No"’-ho®-zhi"-ga
members of their gens assemble for the Ki’-no® ceremony at the house
of the Singer. At this time each man puts upon his forehead moist-
ened earth’as a token that he is now a supplicant in the presence of
the Life-giving Power. When the gathering has placed upon them-
selves this sacred sign the Singer, following the instructions of the
A’-ki-ho™ Xo’-ka, blackens with charcoal the face of the Sho’-ka,
fastens to the base of the braided lock on the crown of his head a
deer-tail headdress (Pl. 3), puts upon his feet the symbolic moc-
casins ceremonially prepared for him, and ties to each of his arms,
just above the elbow, a yard or two of calico. The moccasins are
symbolic of life’s long and perilous journey and the strips of calico
represent the thongs to be used by the warrior in tying such captives
as he may take on his journey. In early days skins of snakes were
used as symbols for the captive thongs. The Sho’-ka wraps around
his body a buffalo robe which is fastened at the waist with a girdle.

Having thus painted his Sho’-ka, the Singer places in his hand a
pipe filled with tobacco, to be taken by him as a supplicatory offering

70 THE OSAGE TRIBE. (HTH. ANN. 39

to the Xo’-ka, who is to impersonate throughout the ceremony not
only the symbolic man, but also the sun. Four times the Sho’-ka
must proceed to the house of the Xo’-ka and quietly present to him
the filled pipe, touching the tobacco with a live brand taken from the
fireplace as the Xo’-ka smokes. At the fourth time the Singer, the
A’-ki-ho™ Xo’-ka, and the No®’-ho*-zhi"-ga members of their gens
follow the Sho’-ka to the house of the Xo’-ka, where the Sho’-ka carries
the symbolic articles to be worn by the Xo’-ka as his sacerdotal attire.
When all four men have entered and taken their seats at the eastern
end of the house, and the Xo’-ka has concluded his fourth ceremonial
smoke, the A’-ki-ho" Xo’-ka sings the following song. Each one of
the four stanzas is followed by a section of a wi’-gi-e. Both the song
and the wi’-gi-e refer to the story of the descent of the people from
the sky to the earth, as given in the genesis wi’-gi-e of the Puma gens;
to their dismay at finding the earth covered with water, and to their
appeals to the water-spider, to the water-beetle, to the white leech,
and to the black leech. (See lines 204 to 273, 36th Ann. Rept.
B. A. E., pp. 163-165.) In the free translation no attempt is made to
give the words of the song the metrical form used in the original.

Ki’-nox Sona AND W1’-GIE.
(Osage version, p. 387; literal translation, p. 527.)

Transcribed by Alice C.Fletcher
M.M. é = 104

‘Time beats r r r f f iF
Mo"-thin-ka gia bi the, Mo®-thit-ka gia bi th

he the he _ the, Tse - xo-be’go" e-wo" thi® a-do",

io antl Heo gi

r
Wi-tsi-go gia bithe he the, Mon-thir-ka gi a bi the he the.

FREE TRANSLATION,

ite

The earth shall appear, it was said,

The earth shall appear, it was said,

Through the powers of the spider-like (water-spider),
My grandfather, it shall appear, it was said,

The earth shall appear, it was said.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 71

ile
2.

3.
4.

5.

aa

WI’-GI-E.

Ha! it was to the spider-like,
They spake, saying: The little ones have nothing of which to
make their bodies, O, my grandfather.
Verily, at that time and place, it has been said, in this house,
The spider-like replied: The little ones shall make of me their
bodies.
Behold the parting of the waters as I push forth,
Verily, it is the movement of the gods to make a way for me as
I go forth.
When the little ones make of me their bodies,
The gods shall make way for them also, as they go forth upon
life’s journey.
2.
The earth shall appear, it was said,
The earth shall appear, it was said,
Through the powers of the black-bean-like (water-beetle) ,
My grandfather, it shall appear, it was said,
The earth shall appear, it was said.

WI’-GI-E.

Ha! it was to the one that is like a black bean,

. They spake, saying: The little ones have nothing of which to

make their bodies, O, my grandfather.

1. Verily, at that time and place, it has been said, in this house,
2. The black-bean-like replied: The little ones have nothing of

which to make their bodies, you say.

. The little ones shall make of me their bodies.
. Behold the parting of the waters as I push forth,
. Verily it is the movement of the gods to make way for me as I

go forth.

. When the little ones make of me their bodies,
. The gods shall make way for them also as they go forth upon

life’s journey.
3.

The earth shall appear, it was said,

The earth shall appear, it was said,

Through the powers of the whitleather-like (white leech),
My grandfather, it shall appear, it was said,

The earth shall appear, it was said.

72

bo wb bo bo bo
He CO bo —

bo bo
SH

27.
28.

29

Bi.
Bo
33)

34.
35.

THE OSAGE TRIBE. [BTH. ANN. 39

WI'-GI-E.

. Ha! it was to the one that is like whitleather,
19.

They spake, saying: The little ones have nothing of which to
make their bodies, O, my grandfather.

. Verily, at that time and place, it has been said, in this house,
. The whitleather-like replied: The little ones have nothing of

which to make their bodies, you say.

2. The little ones shall make of me their bodies.

Behold the parting of the waters as I push forth,

Verily it is the movement of the gods to make way for me as I
go forth.

When the little ones make of me their bodies,

The gods shall make way for them also, as they go forth upon
life’s journey.

4.

The earth shall appear, it was said,

The earth shall appear, it was said,

Through the powers of the leech (black leech),
My grandfather, it shall appear, it was said,
The earth shall appear, it was said.

WI’-GI-E.

Ha! it was to the black leech
They spake, saying: The little ones have nothing of which to
make their bodies, O, my grandfather.

. Verily, at that time and place, it has been said, in this house,
30.

The black leech replied: The little ones have nothing of which to
make their bodies, you say.

The little ones shall make of me their bodies.

Behold the parting of the waters as I push forth.

Verily, it is the movement of the gods to make way for me as I
go forth.

When the little ones make of me their bodies,

The gods shall make way for them also, as they go forth upon
life’s journey.

PAINTING OF THE XO’-KA.

At the close of the recital of the wi’-gi-e relating to the four water
insects, the Singer, prompted by the A’-ki-ho" Xo’-ka, rubs red paint
upon the palms of his hands in readiness to put the symbolic color
upon the face of the Xo’-ka. As the approaching sun reddens the
eastern horizon the A’-ki-ho" Xo’-ka begins to recite the first section
of the wi’-gi-e relating to the painting and the dressing of the Xo’-ka,

BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 2

f

ll

tT
i

&

COUNTING STICKS FOR SONGS
A, Front; B, back; C, consecrated tally sticks

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DEER'S TAIL HEADDRESS

BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 4

PAINTING OF XO’-KA

THIRTY-NINTH ANNUAL REPORT PLATE 5

BUREAU OF AMERICAN ETHNOLOGY

3 Sin
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PORTABLE SHRINE, UNFOLDED

LA FLESCHE ] RITE OF VIGIL—FREE TRANSLATION. 73

and the Singer lifts his outspread hands toward the sun, as though to
receive from the God of Day the sacred color and its life-giving power.
At the end of the last (seventh) line the A’-ki-ho® Xo’-ka pauses and
the Singer passes his hands over the face and body of the Xo’-ka,
who sits partly nude awaiting the painting, without touching him.
This done, the Singer paints the face and body of his Xo’-ka with the
sacred red paint. This ceremonial act is supplicatory. By it the
Singer expresses his craving that through the sun his life may be made
fruitful and that he may be blessed with a long line of descendants.
The putting of the symbolic paint upon the face and body of the Xo’-ka
is like putting it upon himself, for the Xo’-ka represents, among other
things, the Singer. When all of the body of the Xo’-ka has been
painted red, a dark line is drawn on his face running upward from one
cheek to the forehead, then across to the opposite side and downward
to the middle of the other cheek. This line represents the dark
horizon line of the earth and is called ho’-e-ga, a snare, or an inclosure
into which all life is drawn and held captive. From the line as it runs
across the forehead, four black lines are drawn downward to the eye-
brows. These four lines represent the four winds that symbolize the
breath of life. Upon the right side of the Xo’-ka the Singer makes
the picture of a man, that represents his soul or spirit. When a man
who has taken the No®’-zhit-zho™ or the Wa-xo’-be degree of the
tribal rites dies his face and body are painted in this manner in prepa-
ration for burial (Pl. 4).

Puttine SyMBoLtic ARTICLES ON THE XO/-KA.

The A’-ki-ho™ Xo’-ka proceeds to the next section of the wi’-gi-e
while the Singer picks up from the pile of sacred articles a white,
downy plume taken from under the wing of an eagle and holds it in
his hand as the A’-ki-ho” Xo’-ka recites. The downy feather repre-
sents one of the two shafts of light that are sometimes seen on either
side of the sun as it rises above the eastern horizon. In this instance
the shaft of ight at the right of the sun is mentioned in the wi'-gi-e
for the reason that the ceremony is being performed by a gens belong-
ing to the Ho®’-ga division. If the ceremony was given by a gens of
the Tsi’-zhu division the shaft of light on the left side of the sun
would be mentioned. The shaft represented by the downy plume
symbolizes the strong active life of a warrior. At the end of line 14
the A’-ki-ho™ Xo’-ka pauses while the Singer fastens to the base
of the braided lock of the Xo’-ka that hangs from the crown of his
head, the downy plume, whichis so adjusted that it stands in its place
upright and firm.

The Singer next picks up from the sacred articles a shell gorget
which is fastened to the ends of a woven neckband and as the A’-ki-ho®
Xo’-ka goes on with the third section of the wi’-gi-e, holds it in readi-

7A THE OSAGE TRIBE. (HTH. ANN. 39

ness. At the end of line 21 the Singer slips the neckband over the
head and around the neck of the Xo’-ka so that the gorget hangs at
his chest. The gorget typifies the God of Day, the sun. This act of
the Singer is also supplicatory and expressive of a desire for a long and
fruitful life, not only for himself but for all his descendants.

As the A’-ki-ho® Xo’-ka begins to recite the fourth section of the
wi’-gi-e the Singer takes up two narrow woven bands and holds them
in readiness. At the end of line 29 he quickly ties on the Xo’-ka’s
wrists the woven bands. In early times these woven bands were made
of buffalo hair, but in modern days various colored yarn is used. Lines
24 and 25 of this section declare that the bonds to be put upon the
wrists of the Xo’-ka are captive bonds, but lines 26 to 29 say that in
truth it is not the bond of a captive that is tied to each wrist of the
Xo’-ka, but a spirit. It would appear that these lines refer to the
likening of the earth to a snare into which all life is drawn and held
captive, not only in body but also in spirit.

The symbolic gorget haying been put upon the chest of the Xo’-ka
the A’-ki-ho® Xo/’-ka continues to the fifth section and the Singer
takes up a woven girdle, in early days of buffalo hair but now of yarn,
which he holds in readiness. In the wi’-gi-e the girdle is spoken of
as acaptive’s girdle and asa spirit. At the close of the section the
Singer wraps around the body of his Xo’-ka a puma skin robe and fas-
tens it at the waist with the woven girdle. (For symbolism of puma
skin robe see lines 31 to 44 of the First Smoking Wi’-gi-e, pp. 55-56.)

The A’-ki-ho" Xo’-ka continues to the sixth section and the Singer
picks up a pair of the symbolic moccasins ceremonially made for the
Xo’-ka and holds them in readiness. (See Ho"-be’-cu Wi’-gi-e, p.
63, and lines 1 to 52 of the wi’-gi-e.) In this section the Xo’-ka is
referred to as a captive (line 38) and as a spirit (line 41) upon whose
feet will be put the sacred moccasins.

Wi/-GI-E OF THE SYMBOLIC PAINTING.
(Osage version, p. 388; literal translation, p. 529.)

1. With what shall they (the little ones) adorn their bodies, as they
tread the path of life? it has been said, in this house.

2. The crimson color of the God of Day who sitteth in the heavens,

3. They shall make to be their sacred color, as they go forth upon
life’s journey.

4. Verily, the God who reddens the heavens as he approaches,

5. They shall make to be their sacred color, as they go forth upon
life’s journey.

6. When they adorn their bodies with the crimson hue shed by that
God of Day,

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 15

le

Then shall the little ones make themselves to be free from all
causes of death, as they go forth upon life’s journey.

. What shall the people use for a symbolic plume ? they said to one

another, it has been said, in this house.

. Verily, the God who always comes out at the beginning of day,

. Has at his right side

. A beam of light that stands upright like a plume.

. That beam of light shall the people make to be their sacred

plume.

. When they make of that beam of light their sacred plume,
. Then their sacred plume shall never droop for want of strength,

as they go forth upon life’s journey.

. What shall they place as a pendant upon his (the Xo’-ka’s)

breast ? they said to one another.

. The shell of the mussel who sitteth upon the earth,

. They shall place as a pendant upon his breast.

. It is as the God of Day who sitteth in the heavens,

. Close to his breast they shall verily press this god,

. As a pendant upon his breast they shall place this god,

. Then shall the little ones become free from all causes of death, as

they go forth upon life’s journey.

2. Verily, at that time and place, it has been said, in this house,

They said to one another: What shall the pecple place upon his
wrists ?

. It is a bond spoken of as the captive’s bond,
. That they shall place upon his wrists.

. Verily, it is not a captive’s bond.

. That is spoken of,

. But, it is a soul, °

. That they shall place upon his wrists.

. Verily, at that time and place, it has been said, in this house,
. They said to one another: What is he upon whom a girdle is to

be placed ?

. It is a captive, they said,

. Upon whom a girdle is to be placed.

. Verily, it is not a captive that is spoken of,

5. It is a spirit upon whom they will place a girdle, they said, it has

been said, in this house.

. Verily, at that time and place, it has been said, in this house,
. They said to one another: What is he upon whose feet these

moccasins are to be placed ?

76 THE OSAGE TRIBE. [prH. ANN. 39

38. It is a captive,

39. Upon whose feet these moccasins are to be placed.

40. Verily, it is not a captive that is spoken of,

41. It is a spirit,

42. Upon whose feet these moccasins are to be placed, they said, it
has been said, in this house.

Tue Nov-zuiy’ Wa-THON (Risinc SONG).

When the symbolic moccasins have been securely fastened to his
feet the Xo’-ka sings the first stanza of the No®-zhi"’ Wa-tho”, the
Rising Song. At the close of this stanza the Sho’-ka takes the Xo’-ka
by the right arm and assists him to rise. When he has risen to his
feet the Xo’-ka sings the second stanza. At its close the A’-ki-ho™
Xo’-ka, the Xo’-ka, the Singer, and the Sho’-ka walk out of the
house, the Singer carrying in his arms the Wa-xo’-be (Fig. 3) to be
used in the ceremony.

THE RISING SONG.

(Osage version, p. 389; literal translation, p. 530.)

M.M. ’ - 80 Transcribed by Alice C. Fletcher

Time beats f

Sho-ka, a-no”-zhi"tse the, A - no®.-zhin tse the, Ha,

f Bae et Se

Sho-ka a-non-zhintse the, Ha, Sho-ka a-no"-zhi" tse the.

FREE TRANSLATION.
1.

Ha! Sho’-ka, let us now arise,
Ha! Sho’-ka, let us now arise,
Let us now arise,

Ha! Sho/-ka, let us now arise,
Ha! Sho’-ka, let us now arise.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. a

2.

Ha! Sho’-ka, let us now go forth,
Ha! Sho’-ka, let us now go forth,
Let us now go forth,

Ha! Sho’-ka, let us now go forth,
Ha! Sho’-ka, let us now go forth.

The preliminary ceremonies of this degree, as given by the
I®-gtho"’-ga and Wa-¢a’-be gentes, which include the smoking of the
sacred animal skins, the making of the symbolic moccasins, and the
painting and dressing of the Sho’-ka and the Xo’-ka, are closed with
the singing of the No®-zhi"’ Wa-tho", Rising Song.

Tue Zyon’-xa Wa-zHu (CONSECRATED TALLY STICKs).

The principal part of the ceremony, which is spoken of by the
No®’-ho?-zhi"-ga as Zho®’-xa Wa-zhu, begins with the Tsi Ta’-pe
Wa-tho", which, freely translated, means Song of the Processional
Approach to the House, that is, the house or place prepared for the
ceremony. The songs and wi’-gi-es of the rite without any dis-
tinction bear the title of ‘‘songs.’”’ From this point the counting
begins. These songs are divided into two Classes: the first is called
Wa-tho®’ Pe-tho"-ba tse, The Seven Songs, and the second class is
called Wa-tho"’ Sha-pe tse, The Six Songs. The Seven Songs belong
to the Ho*’-ga tribal division and the Six Songs to the Tsi’-zhu tribal
division.

The songs of the ceremony proper, as stated above, are called
Zho"’-xa Wa-zhu, which, freely translated, means the Songs upon
which Sticks are Placed, a title that takes its name from the custom
of the No®’-ho"-zhi"-ga or the novitiates using tally sticks for keeping
a correct count when memorizing the titles and the number of the
songs coming under each group (Pl. 2, B,C). The tally sticks may be
used at a ceremony by a No®’-ho*-zhi*-ga while acting as A’-ki-ho"
Xo’-ka or when instructing a novitiate, but the counting stick
(Pl. 2, A, B) he invariably uses at a ceremony is the one always kept
with a wa-xo’-be. This stick is about 1 inch wide and as long as the
lower arm of aman. Across the width of the stick are cut small
grooyes in groups to represent the number of songsinaclass. These
groups of marks cover both sides of the stick and a man in keeping
count as he sings begins to count from the lower end of the stick and
proceeds upward toward the top. When he reaches the top he turns
the stick over endwise and continues his upward count from the end
nearest to him. The bundle of tally sticks and the marked counting
stick are both called Zho"’-xa Wa-zhu, and as both are used in con-
nection with the ceremonies they are regarded as sacred.

78

THE OSAGE TRIBE. [ETH. ANN, 39

SacRED ORDER OF THE Soncs UsED By THE WaA-GA’-BE AND THE

19.

20.

21.

23.

Iy-@THoN’-GA GENTES.

THE SEVEN SONGS.

. Tsi Ta’-pe Wa-tho", Song of the Procession to the Sacred House.

One song and wi’-gi-e.

Wa-k’o"’-ci-ha Op-she Wa-tho", The Walk on the Animal Skins.
One song.

Wa-xo’-be Thu-shke Wa-tho", Opening the Wa-xo’-be. Seven
songs.

Wa-no"’-xe Wa-tho", Spirit Songs. Four songs.

No®’-zhit-zho® Wa-tho", Songs of the Rite of Vigil. Two songs.

Wa-da’ Wa-tho", Supplication Songs. our songs.

Pe’-xe Thu-¢a-bi Wa-tho", Songs of Taking up the Rattle. Two
songs and wi'-gi-e.

Mi Wa-tho® or No®-ni’-o?-ba Ba-ha Wa-tho", Songs to the Sun or
Songs of Pipe Offering to the Sun. Three songs.
Sho"’-ge Wa-tho", Wolf Songs. Three songs.

. Ka’-xe Wa-tho", Crow Songs. Two songs.
. fo) f—)
. Ta Wa’-tho", Deer Songs. Six songs.
. Wa’-i" Xa-ge Wa-tho", Weeping Songs. Three songs.
. Wa-thu’-ce Wa-tho", Songs of Taking the Wa’-do"-be. Six songs.
. Ka’-xe Wa-tho" or Ni’-ka Xo-be Ni Tha-to®-bi, Crow Songs or
= x 5 5] D

Drinking of Water by the Holy Men. Two songs.

. Wa-ca’-be Wa-tho", Black Bear Songs. Four songs.
. Tse Wa-tho", Buffalo Songs. Six songs.

THE SIX SONGS.

. Tse-do’-a Ni-ka [-no®-zhit Wa-tho", Songs of the Rising of the

Buffalo Bull Men. Five songs.

. No®-xthe’ I-kit-dse Wa-tho", Songs of the Rush for the Charcoal.

One song with wi’-gi-e.

Ni-i’-tse Wa-tho", Songs for the Crossing of a River. Wa-xthi’-
zhi could not remember these. Wa-tse’-mo®-i" gives the
number as seven.

Tsi Gi’-ka-xe Wa-tho", Songs of Erecting the Sacred House.
Three songs.

Ki-ta’-ni-ga Wa-tho, Jay-bird Songs. Wa-xthi’-zhi could not
remember these. Wa-tse’-mo?-i" gives the number as two.

. Wa-da’ Wa-tho", or Pa’-¢e Wa-tho" Zhi"-ga, Supplication Songs

or Little Evening Songs. Wa-xthi’-zhi could not remember
these. Wa-tse’-mo"-i" gives the number as four.

Zho® Thi/-xo® Wa-tho", Songs of Gathering Wood. Two songs
with wi’-gi-e.

LA FLESCHE ] RITE OF VIGIL—FREE TRANSLATION. 79

24. Zho" Thi’-mo" Wa-tho", Song of the Twirling of Sticks to make
Fire. One song. :

25. Dse’-the Wa-tho", Song of ‘Kindling the Fire. One song.

26. Wa-ba’-cno® Ba-¢e Wa-tho", Songs of the Ceremonial Feast of
Carving the Roast. Wa-xthi’-zhi could not remember these.
Wa-tse’-mo"-i" gives the number as two.

27. Wa-po’-ga Wa-tho", Songs of the Gray Owl. Three songs.

28. Wa-tsi’ A-dsi Wa-tho®. Wa-xthi’-zhi could not remember these.
Wa-tse’-mo?-i" gives the number as four.

29. I’-tsi? Ba-xo™ Wa-tho", Songs of Painting the War-club. Wa-
xthi’-zhi could not remember these. Wa-tse’-mo"-i gives the
number as two.

30. Ni-zhiu’ Wa-tho", Rain Songs. Wa-xthi’-zhi could not remem-
ber these. Wa-tse’-mo®-i" gives the number as three with
wi -gi-e.

31. Mo-i"’-ka I-ga-xthi Wa-tho", Songs of the Striking of the Earth.
Wa-xthi’-zhi could not remember these. Wa-tse’-mo"-i" gives
the number as two.

32. Ki-ka’-xe I-ki-tsi Wa-tho", Songs of the Hawk and the War-
club. Three songs.

33. Wa-tse’ Wa-tho", Victory Songs. One song.

34. U’-thu-cge I-no™-zhit Wa-tho, Song of the Rising of the Assem-
blage to Depart. One song.

Sone or PRocESSIONAL APPROACH TO THE House.

When the Xo’-ka, the Singer, the A’-ki-ho® Xo/-ka, and the Sho’-ka
come out of the house of the Xo’-ka the Sho’-ka leads the way toward
the Sacred House and the three men follow. After taking a few paces
from the house all four stop, the Xo’-ka himself (if he has memorized
them) sings the Song of Processional Approach to the House and
recites the first section of the wi’-gi-e, called Wa’-ci-thu-ce Wi’-gi-e
or Footsteps Wi’-gi-e. At the close of the last line of the wi’-gi-e
he takes from the bowl of a little pipe he carries a pinch of tobacco
and drops it upon his right foot, which he is to put forward first as
the procession moves. He also tosses a pinch over his right shoulder
and one over his left shoulder. Then the procession moves forward.
At the second stop he repeats the song, recites the second section of
the wi’-gi-e, drops a pinch of tobacco on his left foot, which he first
puts forward as the procession again moves. These ceremonial acts
are repeated for the third and fourth stops. The fourth movement
brings the men to the entrance of the Sacred House. Throughout this
processional approach to the Sacred House the Singer carries in his
arms his wa-xo’-be and it is to this act of the Singer that the last line
in each section of the wi’-gi-e refers.

80 THE OSAGE TRIBE. [BTH. ANN..39

It appears that the Footsteps Wi1’-gi-e is an epitome of the story of
the finding of the foe, given in lines 1447 to 1542 of the Ni’-ki Wi’-gi-e
of the I-gtho®’-ga gens. (See 36th Ann. Rept. B. A. E., p. 208.)
The No®’-ho®-zhi"-ga of this gens leave the story unfinished because
the right to recite it with all its details belongs to another gens. The
Wi’-gi-e of the Finding of the Foe is given in full in the Thirty-sixth
Annual Report of the Bureau of American Ethnology, pages 212 to
219. The Footsteps Wi’-gi-e as given by the various gentes is sub-
stantially the same, but some refer to four bends of a river as the
objects of approach while others refer to four valleys as well as four
bends of a river. All, however, refer to the ‘‘ Little House” as the
real object of approach, the place where all must go to make their
warlike movements authoritative.

SONG OF APPROACH TO THE HOUSE.

( Osage version, p. 390; literal translation, p. 561.)

M.M. | - 72 Transcribed by Alice C.Fletcher

Time beats f if if f f f

Tsiwit e-dsi tse don dsithe hi" da - - a, Tsi wire-

=e Se rm
Z — Se
ie Piel ean

SSeS PSS Ss re

a- a, Tsi wit edsi aka don dsi the hi" da.

—s

edsi akadondsithe hit.

FREE TRANSLATION.

It is to a Sacred House that I am going,

It is to a Sacred House that I am going,

It is to a Sacred House that I am going,

It is there that I am going.

It is to the House of the Ho®’-ga that I am going,
To the House where they dwell I am going,

To the House where they dwell I am going.

LA FLESCH®] RITE OF VIGIL—-FREE TRANSLATION, 81

me wh

SE! en eae

an par
(=)

12.

13.
14.

15.
16.

ltée
18.
OE
20.

22.

Wi'-GL-E.
Osage version, p. 390; literal translation, p. 531.)

i

. Toward what shall they direct their footsteps, they said to one

another, it has been said, in this house.
Toward the setting of the sun,
There is a bend in a river,
Toward which they shall direct their footsteps,
Verily, it is not the bend of a river that is meant.
It is a Little House,
Toward which they shall always direct their footsteps.
When they direct their footsteps toward that Little House,
Then shall they take their footsteps with ease,

. When they direct their footsteps toward that Little House

Then shall you all come there, carrying your little wa-xo’-be, it
has been said, in this house.

SONG.

It is to a Sacred House that I am going, ete.
WI -GI-E.
2.

Toward what shall they direct their footsteps, they said to one
another, it has been said, in this house.

Toward the setting of the sun,

There is a second bend of the river, toward which they shall direct
their footsteps,

Verily, it is not two bends of a river that is meant,

There is a second Little House toward which they shall direct
their footsteps.

When they direct their footsteps toward that Little House,

Then shall the little ones always take with ease their footsteps.

When they direct their footsteps toward that Little House,

Then shall you all come there, carrying your little wa-xo’-be, it
has been said, in this house.

SONG.
It is to a Sacred House that I am going, ete.
W1'-GI-E.

3.

. Toward what shall they direct their footsteps, they said to one

another, it has been said, in this house.
Toward the setting of the sun,
3594°—25;——6

82 ji THE OSAGE TRIBE. [BTH. ANN. 39

23. There is a third bend of the river,

24. Toward which they shall direct their footsteps.

25. Verily, it is not three bends of a river that is meant,

26. There is a third Little House toward which they shall direct their
footsteps.

27. When they direct their footsteps toward that Little House,

28. Then shall the little ones always take with ease their footsteps.

29. When they direct their footsteps toward that Little House,

30. Then shall you all come there, carrying your little wa-xo’-be, it
has been said, in this house.

SONG.
It is to the Sacred House that I am going, etc.
WI'-GI-k.
4.

31. Toward what shall they direct their footsteps, they said to one
another, it has been said, in this house.

32. Toward the setting of the sun,

33. There is a fourth bend of the river, toward which they shall
direct their footsteps.

34. Verily, it is not four bends of a river that is meant,

35. There is a fourth Little House toward which they shall direct
their footsteps.

36. When they direct their footsteps toward that Little House,

37. Then shall the little ones always take with ease their footsteps.

38. When they direct their footsteps toward that Little House,

39. Then shall you all come there, carrying your little wa-xo’-be, it
has been said, in this house.

The division of the wi’-gi-e into four sections, each of which men-
tions a ‘little house” as the real object of the processional approach,
has reference to the original organization of the four great tribal
divisions established for the government of war movements. To
each one of these great divisions was given an eagle symbol. While
four ‘little houses” are severally mentioned in the wi’-gi-e, there is
but one house that must be ceremonially approached when about to
organize a war party or at an initiation of a member into the mys-
teries of the war rites, that of the Ho®’-ga U-ta-no®-dsi.

' In the year 1898 Miss Alice C. Fletcher, who had begun a study
of the Osage tribe, obtained from To™-wo’-i-hi, of the Tsi’-zhu
Wa-shta’-ge gens, the names of these four tribal divisions as follows:

1. Wa-zha’-zhe,

2. Ho®’-ga Wa’-tse-ga-wa.

3. Cin’-dse-a-gthe.

4. Ho®’-ga U-ta-no™-dsi.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 83

About fourteen years later the names were obtained by the writer
from Wa-xthi’-zhi and Tse-zhi"’-ga-wa-da-i"-ga, severally. The
names as given by these two men agree in every respect excepting
in their sequential order. The order as given by Wa-xthi’-zhi will
be given here:

1. Wa-ca’-be.

2. Wa-zha’-zhe.

3. Tsi’-zhu.

4. Ho®’-ga U-ta-no®-dsi.

The name Wa’-tse-ga-wa (Star Radiant), No. 2 in the order given
by To®-wo®’-1-hi, is the ancient name of the Wa-ca’-be, No. 1 in the
order given by Wa-xthi’-zhi. Both the names (i"’-dse-a-gthe, No. 3
in the first order, and Tsi’-zhu, No. 3 in the second, refer to the
principal war gentes of the Tsi’-zhu division. According to tradi-
tion, it would appear that the order given by To®-wo*/-i-hi is the
correct one. (See 36th Ann. Rept. B. A. E., p. 61.)

The initial line in each section of the wi’-gi-e: ‘‘Toward what shall
they direct their footsteps, they said to one another,” refers to the
discussions of the ancient No®’-ho®-zhi"-ga when formulating the war
rites.

The second line of each section: ‘‘ Toward the setting sun,” is a
cryptic reference to the life journey of the people as an organized
body, a journey which is likened to that of the sun (the great life
symbol), taken daily and always westward.

The line: ‘Then shall the little ones always take with ease their
footsteps,” means that only by following the established rules can
a war leader conscientiously proceed, without fear of giving offense
to any of the gentes composing the tribe or to any individual member
of a gens. Whatever steps he may contemplate taking toward the
attacking of another tribe, either as an individual enterprise or on
behalf of all the people, he must first approach the ‘‘little house”
and obtain therein the sanction of the people.

The last line in each section was always recited by the Xo’-ka in
a low tone close to the ear of the initiate and to impress upon his
mind that the warrior, in order to ‘‘take with ease his footsteps,”
must always make the tribe a party to his enterprise.

Tue Sona or WALKING UPON THE SACRED ANIMAL SKINS.

The fourth movement of the Tsi Ta’-pe brings the men to the
southwest end of the ground chosen for the ceremony, which is out
of doors, in the open air, but is referred to in the Song of Approach
as the ‘‘ House of the Ho®’-ga” (see p. 80). Arrived at this point,
the solemn procession of the four men pauses. The Xo’-ka stands
directly behind the second pair of the symbolic moccasins (Fig. 2, @)
which had been placed in readiness for him and so arranged that the toes

84 THE OSAGE TRIBE. [ELH ANN. 39

pointed eastward, for he is to wear them in place of the first pair at the
next movement and throughout the principal part of the ceremony
that follows. The Xo’-ka at once begins to recite a wi’-gi-e
having two titles: Wa’-no™-sdo-dse and Wa/-no"-shki-ge Wi’-gi-e.
Freely translated, the words of the first title signify The Act of
Shpping off (the first pair of moccasins); the second title, The Tread-
ing Upon Certain Objects (so that they shall be crushed into the

: NORTH
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it WA-ZHA-ZHE SEVEN FIREPLACES HOGA SEVEN FIREPLACES

Y HONGA DIVISION

A, Wa-xo’-be, shrine. B, Pe’-xe, rattle. C, Ho’-e-ga, house
E, We’-tha-wa, willow saplings for counting war
F, Mi’-to®-a or Ha-xi®’, buffalo robe or blanket. G, Ceremonial moccasins. H, Horse, fee
forthe Wa’-do=-be. K, Lightning strokes, symbols oflifeand death. L, Smoldering fire. O, Wa-tho»’.
P, Xo’-ka. Q, A’-ki-hon Xo’-ka. R, Man chosen by the A’-ki-ho" Xo’-ka to assist in the singing.
T, Wa’-do»-be. The three lines in center of figure represent racks on which gifts and sacred skins are
hung. ‘Tsi’-zhu Seven Fireplaces. 1, Tsi’-zhu Wa-no®, or Wa-ko»’-da No®-pa-bi. 2, Tse-do’-ga-in-dse.
3, Mi-k’i= Wa-no®. 4, Tsi’-zhu Wa-shta’-ge. 5, Hox’ I-ni-ka-shi-ga. 6, Ni’-ka Wa-ko»-da-gi or Tsi
Ha-shi. 7, Tho’-xe, sometimes spoken ofas Tho’-xe Pa Thi-ho®. Ho»’-ga Seven Fireplaces.
A-hiu-to». 2, Wa-¢a’-be. 3, Is-gtho»’-ga. 4, O’-pxo». 5, Mo»’-shko, or Hon’-ga Zhis-ga. 6, I’-ba-tse.
7, Hon’-ga U-ta-no»-dsi. Wa-zha’-zhe Seven Fireplaces. 1, Ke’-k’in. 2, Wa’-tse-tsi. 3, No®’-pos-da.
4, E-no»’ Mis-dse-ton. 5, Ho’ I-ni-ka-shi-ga. 6, Ta’ I-ni-ka-shi-ga. 7, Ba’-tsu.

Fic. 2.—Ground plan of place of initiation.
of the beaver. D, Wa-¢a’-be ha, black bear skin.

honors.

earth). The objects to be trodden upon and crushed (figuratively)
are certain classes of persons upon whom an enemy tribe depends
for its potential power.

THE WI’-GI-E.

(Osage version, p. 391; literal translation, p. 532.)
1. Upon what shall we slip off our moccasins? they said to one

another, it has been said, in this house.
2. Toward the setting of the sun,

1, Hor’-ga

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 85

There is an adolescent youth,

Upon whom we shall always slip off our moccasins, they said to
one another, it has been said, in this house.

When we slip off our moccasins upon the adolescent youth,

We shall make it possible to slip off with ease our moccasins, my
younger brothers, they said to one another.

Upon what shall we slip off our moccasins? they said to one
another, it has been said, in this house.

. Toward the setting of the sun,

There is an adolescent maiden,

. Upon whom we shall always slip off our moccasins, they said to

one another, it has been said, in this house.

. When we slip off our moccasins upon the adolescent maiden,
. We shall make it possible to slip off with ease our moccasins, my

younger brothers, they said to one another.

. Upon what shall we slip off our moccasins? they said to one

another, it has been said, in this house.

. Toward the setting of the sun,
. There is a man who is honored for his military prowess,
. Upon whom we shall always slip off our moccasins, they said to

one another, it has been said, in this house.

. When we slip off our moccasins upon the man honored for his

military prowess,

. We shall make it possible to slip off with ease our moccasins, my

younger brothers, they said to one another.

. Upon what shall we slip off our moccasins? they said to one

another, it has been said, in this house.

. Toward the setting of the sun,
. There is a woman who has given birth to her first child,

Upon whom we shall always slip off our moccasins, they said to
one another, it has been said, in this house.

23. When we slip off our moccasins upon the woman who has given

birth to her first child,

. We shall make it possible to slip off with ease our moccasins,

my younger brothers, they said to one another.

At the close of the wi’-gi-e the Sho’-ka removes from the head of

the Xo’-ka the white downy plume he had been wearing and replaces
it with a red one which he takes from within the right foot of the
second pair of symbolic moccasins. When the red plume has been
fastened to the base of the braided lock on the crown of his head,
the Xo’-ka, with a backward sliding movement of his right foot,
slips off the moccasin, and in the same manner removes the moccasin

86 THE OSAGE TRIBE. [PTH. ANN. 39

from the left foot. He then slips on the second pair, beginning with
the right foot, and the Sho’-ka fastens them at the ankles. The
Sho’-ka then places the white plume in the right foot of the pair of
moccasins that had been slipped off by the Xo’-ka and leaves it in
that spot, where it remains throughout the rest of the ceremony.

When the white symbolic plume of the Xo’-ka has been exchanged
for the red one, and the first pair of moccasins for the second pair,
the Xo’-ka sings the first stanza of the Song of the Walking Upon the
Animal Skins, which is more like a call than a song. The title of
this song should not be taken literally, for the procession does not
walk upon the skins, but only passes by the symbolic articles which
are hung upon racks about the middle of the ground (Fig. 2). The
open space running from the east to the west on the ground arranged
for the ceremony symbolizes the earth, and the animal skins hung
upon racks along a part of this open space represent all living crea-
tures of the earth. The sun, in passing over the earth, touches with
its light all these creatures and gives them life. It is, therefore, the
sun which is represented by the Xo’-ka, who travels (figuratively)
upon or over the symbolic animal skins.

The words of the song picture the Xo’-ka and his attendants as
approaching and entering the village and finally the House of Mys-
tery, by a succession of pauses, at each of which the Xo’-ka sings a
stanza descriptive of some conspicuous object along the line of march
to the eastern end of the ‘‘ House of Mystery.”

This song, the music of which is of the nature of a call, has twelve
stanzas. The same processional form is used, with some modifica-
tions, by a successful war leader as he triumphantly marches with his
warriors into the village, and into the ‘“‘ House of Mystery.”’

SONG.
(Osage version, p. 392; literal translation, p. 533.)

Call Transcribed by Alice C. Fletcher

Tsi u-hon-ge dsia-tsi-e tha, Tsiu-hon-ge dsi a-tsi-e tha.

FREE TRANSLATION.
iG

To the borders of the village I have come.

2.

To the footworn grounds of the village I have come.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 87

3.
To the frequented parts of the village I have come.
4.
To the back side of the House of Mystery I have come.
5.
To the door of the House of Mystery I have come.
6.

To the whitened skins of the sacred animals I have come.
Me

To the sacred animal skins, swaying in the winds, I have come.
8.

To the inner side of the House of Mystery I have come.
9.

To the middle of the east end of the House I have come.

10.

To the sacred fireplace of the House I have come.
ile

Beneath the smoke vent of the House I have come.
12.

Into the light of the days I have come.

The expression used in the final stanza of this song, “‘Into the light
of the days I have come,” and expressions of like import used in other
songs of these symbolic rites, appear to be employed to mark the
completion of important ceremonial acts. [For instance, the acts of
the Xo’-ka, in this ritual, from the time of his symbolic painting and
dressing to this stage of the ceremony, is a dramatization of the com-
ing of the God of Day (the Sun). As the God of Day emerges from
the darkness of night to take his journey he first heralds his coming by
the pale dawn that stretches along the eastern horizon. Then, as he
comes near, the pale light fades away and he casts upon the eastern
edge of the earth a crimson color that takes the place of the white
dawn. It is this crimson color, the color of day, that is put upon the
face and body of the Xo’-ka. As the Xo/-ka and his attendants take
their places at the eastern end of the House of Mystery the act of the
coming of the God of Day is completed, as the sun is about to pursue
his westward journey over the earth and across the sky. The final
stanzas of the maize planting and harvesting songs may also be

88 THE OSAGE TRIBE. [ETID. ANN.39

referred to as examples of the manner in which some ceremonial acts
are closed (see pp. 198, 199, 201, 203), as well as the songs of the
triumphal entry of a victorious war leader into the village and the
House of Mystery, that close with these words:
“Tnto the light of the days I have come home,
I have come home.”’

The songs of triumph will appear in a later volume.

The Singer, the Xo’-ka, and the A’-ki-ho™ Xo’-ka stand at the
eastern end of the house, facing the west, as the Xo’-ka sings the
ninth, tenth, eleventh, and twelfth stanzas of the song, ‘‘ Walking
Upon the Animal Skins” (Fig. 2). At the close of the last stanza the
three men sit down upon blankets or robes that have been spread on

Fic. 3.—Portable shrine, folded

the ground for their comfort. The Sho’-ka, who is still standing,
takes the wa-xo’-be, portable shrine (Pl. 5; Fig. 3), and places it on
the ground in front of the Xo’-ka, being careful to see that the sacred
hawk, enshrined therein, lies with its head toward the Tsi/-zhu side of
the house. He at the same time places in front of the A’-lki-ho™
Xo’-ka a gourd rattle (Fig. 2, B). Having performed this duty, the
Sho’-ka takes his seat at the left, toward the Ho*’-ga side of the house
(Fig. 2).

Sones or UNTYING THE SHRINE.

The next movement, which is the actual opening of the ceremony
proper, begins with the singing of a series of eight songs having in
common the title, Wa-xo’-be Thu-shke Wa-tho", Songs of Untying

LA FLESCHE | RITE OF VIGIL—-FREE TRANSLATION, 89

the Shrine. These songs are accompanied by certain ceremonial acts
which must be performed by the Xo’-ka himself.

The title of the first of these songs is Wa-xo’-be Ga-xi Wa-tho®,
Songs of Awakening the Wa-xo’-be. The name Wa-xo’-be in the
title of this song refers directly to the Sacred Hawk kept within the
portable shrine. All the words of the six stanzas of this song, being
archaic, are untranslatable except one word, which occurs in the
third line of each stanza. These words are as follows: first stanza,
¢i, feet; second stanza, hi, legs; third stanza, zhu, body; fourth
stanza, a, arms; fifth stanza, pa, head; sixth stanza, 1, mouth. These
words refer to the parts of the body of a man, a man perfect in his
physical structure, and in complete control of all its various parts.
This imaginary symbolic man not only personifies the military organ-
ization of the people for defensive or offensive warfare, but he rep-
resents the warrior of the tribe, strongly endowed physically, gifted
with courage and power of decisive action, qualities necessary for
the valiant man who must be ever ready to meet the foe. To the
Hawk, the emblem of these qualities, is given the name Wa-xo’-be,
A Thing Sacred, now to be awakened with song and ceremonial acts
and to be brought forth from the recesses of its inner shrine, that
symbolizes the starry heavens and the verdant earth.

As the A’-ki-ho® Xo’-ka begins to sing the song the Xo’-ka places
his hands upon the shrine, one hand at each end, and in this attitude
he waits. At the closing line of the first stanza he raises his right
hand and lets it fall gently on the shrine. The singing continues
without pause and at the last line of the second stanza the Xo’-ka
raises his left hand and lets it drop on the shrine. This alternate
lifting of the hands by the Xo’-ka and letting them fall softly upon
the shrine to awaken the Wa-xo’-be continues to the close of the song.

90 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 1.

(Osage version, p. 393; literal translation, p. 534.)

M.M BY) - 168 Transcribed by Alice C. Fletcher

© she; ki-ta ha-we he.
No tie for the other stanzas

The title of the second song is Ki-thi’-to™ Wa-tho", The Song of
Reversal. The song is sung four times, at each of which the position
of the shrine is reversed so that the head of the sacred hawk within
the shrine may point toward the Tsi’-zhu or toward the Ho"’-ga side
of the house. These ceremonial acts of the Xo’-ka emphasize the
idea of the ancient No®’-ho®-zhit-ga who formulated the rites, that
in all war movements there must be unity of purpose and of action
by the people of the two great tribal divisions, and that all must
share alike in the fortunes and misfortunes of the tribal enterprises.

The close of song 1 is followed by a slight pause, after which the
A’-ki-ho® Xo’-ka begins to sing song 2. At the fourth line the
Xo’-ka, who has kept his hands quietly on the shrine, at once reverses
the position of the shrine so that the head of the Sacred Bird is
turned from the Tsi’-zhu toward the Ho®’-ga side of the house.
This act of reversing is done four times.

The word Ki-thi’-to", meaning reverse, is the only word that can
be interpreted. All the others are untranslatable, being archaic and
obsolete.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 91

Sone 2.

(Osage version, p. 393; literal translation, p. 534.)
Transcribed by Alice C. Fletcher

Time beats f f f f r pray if
h

Cart
e— gikon-dahahe,ahe he,— (i-komdahahawe, A

he—. ci-kon-dahahawe A he ki-thi-tom tsehe, a he

+ . “j = —
fenie fid sobprbkolirasi a plas aul rhs serp Ou it coh

he, Vi-kon-da hahawe, A he _— gi-ko"-da ha ha we.

From all that has been gathered during several years of close
study of the religious conceptions of the Osage people there is reason
for the belief that the ancient No®’-ho®-zhi"-ga who formulated these
intricate rites, and many of the men of the succeeding generations
through whom these rites were transmitted, knew that the various
articles dedicated for ceremonial use, together with their prescribed
forms, were intended to be employed as aids in conveying certain
fundamental ideas that could not be adequately expressed by words
alone. They also knew that there resided in the articles thus dedi-
cated no mystical power to excite fear or to be adored. There were,
however, men and women, initiated as well as uninitiated, who
drifted hopelessly into a literal belief that articles declared by the
“Holy Men” to be sacred and to be treated with reverent regard had
thereby become possessed of a mystical power which the articles
themselves could exercise for good or for evil.

The Song of Reversal, with its prescribed ceremonial acts, is an
example of the foregoing. It was learned from some of the No®’-ho"-
zhit-ga themselves that the men who were mentally alert when
receiving their initiatory instructions thoughtfully discerned that this
song with its attendant ceremonies teaches that in all important
tribal matters the two great tribal divisions must act as a single body
and be animated by one mind. On the other hand, there were men
of the tribe less gifted mentally, to whom the symbolic movements
that accompany the song meant simply that the dead bird within the
shrine had actually been awakened and had of its own volition
inclined its head with favor toward one division and then toward the
other.

92 THE OSAGE TRIBE. [BTH. ANN. 39

In former days when the Osage people were often forced to retaliate
upon their enemies to insure self-protection, a war leader, at a critical
moment, as when about to order his men to attack a village, would,
among other songs, sing the Song of Reversal.. On such an occasion
six stanzas were given to the song, and the words of the fourth line of
each stanza were modified so as to give the song a supplicatory char-
acter. Treely translated, these words were as follows:

Make their feet to be cramped.
Make their legs to be cramped.
Make their bodies to be cramped.
Make their arms to be cramped.

Make their heads to be cramped.
6. Make their mouths to be cramped.

IT COURS t=

The third song has five stanzas. The singing of the song is accom-
panied with a series of ceremonial acts performed by the Xo’-ka. He
unties the hanging strap of the shrine and unfolds one by one the suc-
cession of symbolic cases in order to remove therefrom the sacred
hawk for use in the ceremonies to follow.

In order that the meaning of the song with its accompanying cere-
monial acts may be better understood, it may be well, before proceed-
ing with the song, to give a brief description of the various articles
that compose the portable shrine (Fig. 3) and their symbolic signifi-
cance, and also to indicate the gentes whose office it is to furnish
these articles as well as to recite the wi’-gi-es relating to them.

1. The wide strap wound around the middle of the shrine (Pl. 5, A),
and by which it is hung in its place, either at the right or at the left of
the door of the house of the owner, is made of buffalo skin. The office
of furnishing the skin for this strap when renewing an old shrine or mak-
ing a new one, as well as the reciting of the wi’-gi-e relating to the
strap, belongs to the Tsi’-zhu Wa-no" and the (i"’-dse-a-gthe, two
gentes of the Tsi’-zhu great division. (For origin of the sacred
straps, see Ni’-ki Ritual of the Tsi’-zhu Wa-no” gens, 36th Ann. Rept.
B. A. E., pp. 262-268.)

2. A scalp is attached to the hanging strap of the shrine (Pl. 5, A).
The office of contributing this scalp belongs to the Wa-¢a’-be and I*-
gtho"’-ga gentes of the Ho®’-ga subdivision of the Ho*’-ga great
division. (The mythical story of the contribution of the scalp by
these two gentes is to be found in lines 98 to 103 of the Wi’-gi-e of the
Birth of the Bird, to be given in a later volume.)

3. The leg of an eagle is also attached to the hanging strap of the
shrine (Pl. 5, A). The office of furnishing the eagle’s leg belongs to
the Ho®’-ga A-hiu-to", Winged Ho*’-ga (eagle) gens of the Ho®’-ga
subdivision of the Ho"’-ga great division. (The story of the act which
the eagle’s leg commemorates is recorded in the wi’-gi-e belonging to
this gens, 36th Ann. Rept. B. A. E., pp. 212-219.)

LA FLESCHE] RITE: OF VIGIL—FREE TRANSLATION, 93

4. A case made of woven buffalo hair (PI. 5, B) forms the outer coy-
ering of the shrine. The office of furnishing the material for the weay-
ing of the case belongs to the Tho’-xe (Buffalo Bull) gens of the Tsi’-zhu
great division. In the manner of procuring this requisite material
the people are again reminded of the importance of a unity of pur-
pose and of action by the people of the two great divisions in all
tribal matters, for when performing the duty of gathering the mate-
rial the hair must be plucked from the right shoulder of the buffalo
when the shrine is to be made for a gens of the Ho®’-ga great division
and from the left shoulder when the shrine is to be made for a gens
of the Tsi’-zhu great division. This prescribed rule for gathering the
material for the case also teaches that when hunting the buffalo, a
food animal, the people must arrive at their decisions as with one
mind and act as with a single body in order that each member of
the tribe may have a chance of securing his share in the common herd.

5. A bag made of deer skin (PI. 5, C). The office of furnishing the
material for this bag belongs to the Ta’ [-ni-ka-shi-ga, Deer People,
gens of the Wa-zha’-zhe subdivision of the Ho®’-ga great division.

6. A buffalo skin rope is wound around the woven rush case within
which lies the sacred hawk (P1.5, D). Ropes and straps consecrated
for ceremonial use are said to be types of those the warriors carry with
them when going on the warpath to be used in tying captives. The
office of furnishing the material for this article belongs to the Tse-
do’-ga I"-dse (Buffalo Face) gens of the Tsi’-zhu great division.

7. The inner shrine, within which lies the sacred hawk, is made of
woven rush (Pl. 5, D); Ga zhi"-ga, little rush (Hleocharis interstincta),
for the woof, and the Ha’-do-ga, nettle weed ( Urtica gracilis), for the
warp. These two plants are regarded as sacred and are gathered cere-
monially when required for use in making the inner shrine. The
office of furnishing these materials and of reciting the wi’-gi-es
relating to them belongs to two gentes of the Wa-zha’-zhe sub-
division of the Ho®’-ga great division, namely, the Ke’-k’it, Turtle
Carrier, and the Wa-ke’-the-stse-dse, Cat-tail gentes.

As the A’-ki-ho" Xo’-ka sings the first stanza of the third song the
Xo’-ka places the tips of his fingers upon the knot which holds
together the ends of the wide strap that forms a loop by which the
shrine is hung in its prescribed place in the house of the owner.
While the second stanza is being sung he hurriedly removes from the
shrine the hanging strap, the buffalo hair case, the deerskin case, and
the long buffalo-skin rope wound around the woven rush case and
lays them aside. At the third stanza he unfolds the flap of the
woven rush case. As the fourth stanza is sung he opens wide the
mouth of the case, and at the fifth stanza he removes from the rush
case the hawk, still in its deerskin pouch.

94 THE OSAGE TRIBE. - [BrH, ANN. 39

The word tsi-the’, in the fifth stanza, which is descriptive of the
act of the Xo’-ka in bringing the sacred hawk out of the symbolic
rush case, is the same word as that used whem speaking of the birth
of a child.

All the words of this song, excepting the first word of every line
of each stanza, are archaic or obsolete and cannot be translated.
The five translatable words that are descriptive of the acts of the
Xo’-ka and that belong to each of the five stanzas are as follows:

. Thi-to’, he touches (the knot of the hanging strap).
. Thu-shke’, he unties (the knot).
Gtha-tha’, he unfolds (the flap of the rush case).

. Ga-wa’, he opens wide (the mouth of the rush case).
. Tsi-the’, it passes (the bird passes as in birth).

il

2

Sona 3.

(Osage version, p. 394; literal translation, p. 534.)

Transcribed by Alice C, Fletcher

Time beats r [ r f

Thi-tom mon-ki sho the - tho wa ha,

Sabian ti eines

Thi-to mon-ki sho the - tho wa ha tse he,

Thi-to™ mon-ki sho the - tho wa ha,

f f
Thi-to" mo"-ki sho 'the-tho wa ha, Thi-tot mo™.ki fd the-tho wa ha.

The Wa-xo’-be, the Sacred Hawk (PI. 6), symbol of the courage of
the warrior, is kept in a deerskin pouch (PI. 6) made to fit closely to
the body of the bird. This pouch is open at both ends, but to the end
at which the head of the bird lies there is attached a gathering thong
in order to close that opening. A carrying strap is tied to the
middle of the pouch. This strap is made just long enough to go
around the neck of the commander, who must carry the bird on his
back as he goes forth to make an attack. The lower end of the pouch
is always left open and cut into slits, in the midst of which can be seen
the hair of the bits of scalp attached to the base of the bird’s tail.

BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 6

WA-X0O’-BE AND POUCH

THIRTY-NINTH ANNUAL REPORT PLATE 7

BUREAU OF AMERICAN ETHNOLOGY

B, KU’-ZHI-WA-TSE (PO"'’-KA WA-SHTA’-GE GENS)

A, WA-TSE’-MOv-1%

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 95

During a short pause, after singing the last stanza of the third song,
the Xo’-ka removes from the pouch its carrying strap. Then as the
A’-ki-ho™ Xo’-ka sings the first stanza of the fourth song the Xo’-ka
places his fingers upon the knot of the thong that gathers together
and closes the top or mouth of the pouch. During the singing of the
second stanza he unties the knot. At the third stanza he loosens the
fastening. The fourth stanza is sung while he opens wide the mouth
of the pouch. As the fifth stanza is being sung he grasps with his left
hand the body of the pouch and with a forward movement of the right
hand gently draws from the mouth of the pouch the bird by its head.

The use of archaic words in the song makes it difficult to give a free
translation, but it may suffice to give the interpretation of the words
descriptive of the acts of the Xo’-ka throughout the song. These
words are as follows:

1. Thi-to’, he touches (the knot of the thong holding closed the mouth of the
pouch).

Thu-shke’, he unties (the knot of the thong).

. Gtha-tha’, it loosens (the mouth of the pouch, as though of its own volition).

. Ga-wa’, it opens wide (the mouth of the pouch, as though of its own accord).

. Tsi-the’, it passes (the hawk, as in the act of birth).

or ye oo to

Sone 4.
(Osage version, p. 395; literal translation, p. 534.)

M.M. | ~ 4120 Transcribed by Alice C. Fletcher:

: Sage ae ee

Thi-ton ne ki - we is be the ie kon Be)

SSS

Time beats

Thi-to" mot-ki-sho ho ae the wt kon ne te
eo ———
eriionel af Pre aif ce

Ki-a ha wa ha tsi-the ta-kon tha, Ki-aha wa ha

r r Eopst r r ial
tsi-the ta-ko" tha ha, Thi-to® mon-ki-sho ho

Peep ae sili Tiel aivhel woe Pivehe of

tsi-the ta-ko" tha, Thi-to"mo®-ki-sho ho tsi-the ta-ko" tha.

96 THE OSAGE TRIBE. [ETH. ANN. 39

In response to a remark relating to the perfunctory manner in
which the Xo’-ka removed the buffalo hair case and the deerskin case
from the shrine, Wa-xthi’-zhi said: ‘‘O’-ga-xe thi®-ge,” they are of no
account. From a conversation that followed it was gathered that
he did not intend the words to be accepted in their ordinary sense,
but what he meant to convey was, that the two symbolic articles had
no special part to play in this particular ceremony as had the other
articles of the shrine. The upper part of the rush case with its woven
conventional designs symbolically represented the sky, the father;
the under part, the earth, the mother of all life. The ceremonial acts
of the Xo’-ka accompanying the final stanza of the third song referred
to the birth of all living forms.

The words of the third and fourth songs are alike, but the meaning
of the two songs is not the same. The third song refers to the birth
of all forms of life from the power which abides in the sky and the
earth. The fourth song relates to the birth of the Sacred Hawk,
which symbolizes the warrior, the man himself, who is endowed with
the attribute of courage.

The mythical story of the Hawk, the child of the Sun and the Moon,
will appear in its wi’-gi-e form in a later volume.

In the ceremonial acts of the Xo’-ka when taking the Hawk, still
within its pouch, from the woven rush case, and when removing the
Hawk from its deerskin pouch, particular care must be observed by
him to make his movements forward, that is, the motion must be
away from and not toward himself, for the reason that each of these
movements of the Xo’-ka refers to birth into life.

After the Sacred Hawk has thus been brought forth from its shrine
the Xo’-ka blesses himself with it. This he does by touching with it
the crown of his head, his arms, body, and legs.

The fifth song has but one stanza. In it the Hawk is addressed as
aman and given the greeting of welcome. He wears the insignia of a
warrior and bears to the people the attribute of courage.

As the A’-ki-ho® Xo’-ka sings the song the Xo’-ka, grasping with
both hands the body, dances the bird to the rhythm of the music.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 97

Sone 5.
(Osage version, p. 396; literal translation, p. 535.)

Transcribed by Alice C. Fletcher

Aa 9,

oS ALD GEcRESTERLS ae ee EE TI ee ese)
Se

Ni-kae tho, shon ni da,ha-we, Ni-ka wa ha, kon-ha tha-tsin da, ha-

(cont og fy tout

we, Ni-kae tho,wihin da da, Ki-no" tho-ton tha, tho-to™-a,

Pie 5) ers ei

Ki-non tho-to® tha, tho-to™a ha,Ki-nomtho wi hit da da.

FREE TRANSLATION.

Thou man, who art perfect, Ha-we! (a greeting of welcome).
Thou man, who art perfect, Ha-we !

Thou man, who art perfect, Ha-we !

Thou man, near to us hast thou come, Ha-we!

(Behold, here is a man.)

(Behold, the straight line of adornment.)

(Behold, the straight line of adornment.)

(It is the straight line of adornment.)

In the sixth song the Sacred Hawk is spoken of as ‘“‘Grandfather.”
This kinship term is not employed in its ordinary meaning but as
denoting reverence. The term is applied to things mysterious, or of
a mysterious nature, such as the sun, the moon, to single stars or
groups of stars that are particularly conspicuous, and to certain
forms of animal or plant life.

While the term ‘Grandfather,’ as used in this song, appears to
refer directly to the Hawk, the symbol of the valiant warrior, yet
in reality the term reflects back to the ancient No®’-ho™-zhi"-ga who,
long ago, sat around the fireplace of their House of Mystery pondering
over the means by which the life of their people as an organized
body might best be prolonged. Reverence was therefore due to
these men of the olden times, for the thought they put into the rites

98 THE OSAGE TRIBE. [BTH. ANN. 39

by which the people could in an orderly manner organize their
military forces for defensive or offensive warfare. Their gatherings,
their councils religiously held, partook of a mysterious nature and
were therefore regarded by the people as something higher than the
ordinary practices of life, consequently the term “Grandfather”
could fittingly be applied.

As the A’-ki-ho® Xo/-ka sings the sixth song the following cere-
monial movements are performed by the Xo’-ka, who sits facing the
west. With his right hand he grasps the bird around its body and
makes it dance to the rhythm of the music. At the fourth line of
the first stanza the Xo’-ka lifts aloft the bird to the full length of
his arm and then with a quick downward stroke describes an undu-
lating line. This undulating line from the zenith to the earth is for
the winds that come from the north with violence and destructive
force. The singing and the dancing of the bird continues without
pause until the fourth line of the second stanza, when the Xo’-ka
again lifts aloft the bird to the full length of his arm and with a
quick movement from the zenith to the earth makes a straight line.
This straight line is for the winds that come from the east, following
the straight path of the sun to the zenith with gentleness and life-
giving influence. The song and the dancing of the bird go on until
the fourth line of the third stanza, when the Xo’-ka again lifts the
bird to the zenith and brings it down to the earth with an undulating
line. This movement is for the south, whence come the hot winds
that are destructive to plants. The dancing and the singing con-
tinue without pause until the fourth line of the last stanza, when the
Xo’-ka once more lifts the bird to the zenith and brings it down in
a straight line. This movement is the straight path from the zenith
to the west whence come the refreshing winds and rain.

This song with its ceremonial acts also indicates that the symbolic
bird stands at the middle of the earth over which the sun passes on
its westward journey, shedding as it goes its life-giving influence
toward the north and toward the south.

It is not possible to give a full translation of the words of the
song, for the reason that all but a few of them are archaic or obso-
lete. The words that are translatable are as follows: Tsi-go tsi,
my grandfather has come; in the first and third stanza, Ba-xo" tse,
the undulating; in the second and fourth stanzas, Tho-to" tse, the
straight.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 99

Sona 6.
(Osage version, p. 396; literal translation, p. 535.)

Transcribed by Alice C, Fletcher

Time Renta! r Dyed r f fis Fi r r é fr P
Tsi-gotsihe koi thano™te, Tsi-gotsi he koi thano"te,

Tsi-go thi he ko i thano® te, Ba-xo™tse he koi thano" te,

SSS SSS
READ Ghes LAME ASE Pa txcsilerd dod alia lewd

Tsi-go tsi he koi thano® te, Tsi-gotsi he koi thanor te.

PREPARING TO ENTER THE HovusE or MystTrERY.

At the beginning of the singing of the series of songs during which
the shrine is ceremonially opened by the Xo’-ka, the No"’-ho"-zhi"-ga
of the Ho®’-ga great division assemble at the house of a prominent
man belonging to that division and the No*’-ho®-zhi"-ga of the
Tsi/-zhu great division gather at the house of a man of that division
for the purpose of dressing and symbolically painting their faces,
preparatory to their ceremonial approach and entrance into the House
of Mystery where sit the Xo’-ka, the Singer, and the A’-ki-ho® Xo’-ka.

As the sixth song is being sung the No"’-ho®-zhi"-ga of the two great
divisions come out of their respective houses and stand outside to
wait for the close of the song, which will be the signal for them to
approach in a prescribed order the place of the ceremony. While
thus waiting, the men of the two great tribal divisions take part in a
drama that commemorates the introduction by the two gentes, the
Ni’-ka Wa-ko®-da-gi and the Tho’-xe, of the Hawk to be used as an
emblem of courage in the war rite by which war parties were to be
organized in smaller bodies than by the hundreds, and also to indicate
the great lapse of time before the rite belonging to this modified form
was formulated and perfected. (See 36th Ann. Rept. B. A. E.,
pp. 64-65.) In preparation for their part in this drama the two
gentes, the Ni’-ka Wa-ko®-da-gi and the Tho’-xe, occupy a separate
house wherein to make their preparation for the ceremonial approach
to the House of Mystery. Suddenly the No®’-ho®-zhit-ga of the two
great divisions, as they stand waiting, exhibit, by their manner and
speech, impatience at the delay of the two gentes in coming out of

100 THE OSAGE TRIBE. [BTH. ANN. 39

their house. After many calls a Sho’-ka is sent by the impatient men
to urge the tardy ones to make haste. Finally the two gentes come
out of their house, only to stop in front of the door and engage in a
noisy debate over some question. The men of the two great divisions
continue to call to the tarrying gentes who, after a while, come slowly
forward to join the waiting men.

The singing of the sixth song comes to a close and the procession
moves foward the place of ceremony in the following order: The
Wa-zha’-zhe subdivision of the great Ho®’-ga tribal Teeeton leading,
followed by the Ho’-ga subdivision; next come the men of the
Tsi/-zhu division, and then the two tardy gentes, the Tho’-xe first

-and the Ni’-ka Wa-ko"-da-gi last of all. In this order all the No*’-
ho®-zhit-ga approach the place of the ceremony.

The drama enacted before this processional approach to the House
began, refers to the mythical story of the order in which the people
marched over the earth when they first descended from above until
they came to the village of a strange people (now represented by the
Ho*’-ga U-ta-no"-dsi gens in the gentile organization), whom they
persuaded to become a part of the tribe. (See 36th Ann. Rept.
B. A. E., pp. 59-61.)

When the two divisions have entered the House and it becomes the
turn of the two gentes to enter, the Tho’-xe who are in advance and
close to the door stand still and permit the Ni’-ka Wa-ko®-da-gi to
pass into the House first, then the Tho’-xe follow and so become the
last to enter.

No definite explanation could be obtained as to the meaning of this
final act of the two gentes, the Ni’-ka Wa-ko"-da-gi and Tho’-xe, but
from certain intimations in the tribal rituals it would seem that the
exchange of positions between the two related gentes has reference to
a question of official precedence which the ancient No®’-ho"-zhi"-ga
appear to have had some difficulty in settling definitely. The
mythical story of the coming of these two gentes from above to join
the people bears directly upon this point. The following is a para-
phrase of the story:

LEGEND OF THE Hawk Wa-xX0’-BE.

The No®’-ho®-zhi"-ga, having determined upon the Hawk as suitable
for use in the new war ritual as an emblem of courage, proceeded to
make a Hawk emblem (called Wa-xo’-be) for each of the Seven Fire-
places of the Ho’-ga, the Wa-zha’-zhe and the Tsi’-zhu. As they
sat busily at work within their House of Mystery they were suddenly
startled by a loud clap of thunder. The Sho’-ka was quickly sent out
to see who it was that made such a startling noise. He soon returned
and reported that it was Ni’-ka Wa-ko"-da-gi who made the noise.
The No®’-ho®-zhi"-ga all agreed that he was a desirable person to have

LA FLBSCHE] RITE OF VIGIL—-FREE TRANSLATION. 101

and upon their invitation, together with a promise that all the
Wa-xo’-be would be given to him, that person descended. Almost
as soon as he descended and alighted upon the ridgepole of the House
another terrifying noise was heard just outside of the door. The
Sho’-ka was again sent to see what person it was who could make
such a terrible noise. As the Sho’-ka threw aside the doorflap there
stood a huge buffalo bull who, as he pawed the earth, angrily bel-
lowed forth: “I am Tho’-xe, Lift ye your heads!” Struck with
terror, the No®’-ho*-zhi"-ga hastily gathered up the sacred emblems
and threw them toward the angry bull, whereupon he became quiet
and friendly.

From this story it would appear that originally the Ni’/-ka Wa-ko"-
da-gi was given the custody of the sacred emblems, but to settle a
dispute that arose between the two gentes concerning the office the
No®’-ho®-zhi*-ga made the two gentes joint custodians of the Wa-
xo’-be. The matter of precedence, however, remained vague and
undetermined. At an initiatory ceremony the Ni’-ka Wa-ko®-da-gi
must perform the service of renewing the decoration of the Hawk,
but if he happens to be absent then the Tho’-xe must act in his
place. The permanent office of the Tho’-xe was to officiate at the
ceremonial planting of the maize and also to furnish the material for
making the outside covering of the portable shrine.

Tue SympBoric Man.

The seventh of this series of songs has a subtitle, Ni’-ka Xo-be
U-gthit U-tha-ge, freely translated, Assigning the Holy Men Their
Seats. It is said that only a few of the No®’-ho®-zhi"-ga realy know
to whom the greeting expressed in this song is addressed. Those
who have persistently striven to learn the meaning of this song have
found out that the greeting is addressed to the Symbolic Man, who
stands as a symbol of the unity of the people of the two great tribal
divisions, the Ho®’-ga and the Tsi’-zhu. In their conception of the
unity of life the ancient No"’-ho®-zhi"-ga included not only human
life but also all forms of life that issue from the combined influences
of the celestial and terrestrial worlds.

The Symbolic Man is reverently addressed as Tsi-go, Grandfather
because he is of a mysterious nature and also stands for the con-
tinuity of the tribal life. The song is an expression of gladness at
the coming of this mysterious person into existence as a man com-
plete in bodily form. To each part of his body that empowers him
to move and act is given a stanza in the song: (1) ¢i, his feet by which
he has the power of standing; (2) hi, his legs by which he moves
from place to place; (3) zhu, his body which contains his vital parts;
(4) a, his arms by which he defends himself and procures the means

102 THE OSAGE TRIBE. [BTH. ANN. 39

‘of living; (5) pa, his head which empowers him to formulate his
thoughts; (6) i, his mouth which enables him to give expression to
his thoughts. All these powers in turn were greeted with gladness.

The words that are translatable are: Tsi-go, Grandfather; tha-tsi e,
O, you have come; Ha-we, a word of greeting, also the names for
the various parts of the body mentioned above. Ta-ko’i"da is an
archaic expression which could not be interpreted by the men
consulted.

When the A’-ki-ho™ Xo’-ka starts to sing the seventh song the
No®’-ho"-zhi*-ga of the two great divisions and the two gentes, the
Ni’-ka Wa-ko"-da-gi and Tho’-xe, enter the House of Mystery in the
order as given on page 100.

Sona 7.

(Osage version, p. 397; literal translation, p. 535.)

M.M. 5 - 40 Transcribed by Alice C. Fletcher

Time beats

Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i” da, ha-we, ha-we he,

[ae SSS eer Sa Sarees
P Pa if F r r r

Cinon tha, gi no® tha-tsite, Ta-ko im da, ha-we, ha-we he,
EES

= o—

=

Frc) slit asboakeoacil tale Wales) ative eiikaal

Tsi-go tha, tsi-go tha-tsi-e, Ta-ko in da, ha-we, ha-we he,

Tsi-go tha, tsi-go tha-tsi-e, Ta-ko in da, ha-we, ha-we he.

The words of the eighth song are practically the same as those of
the seventh, but the intent of the two songs is different. It is said
that in the eighth song the greeting of welcome is extended to each
No®’-ho?-zhi"-ga in person and the No®’-ho®-zhit-ga collectively in
their priestly capacity in which they are designated as Ni’-ka Xo-be,
Holy Men.

During the singing of the eighth song the No®’-ho®-zhi®-ga take
their seats, those of the Wa-zha’-zhe and the Ho®’-ga subdivisions of
the Ho®’-ga great division at the south side of the House and those
of the Tsi/-zhu great division at the north side, each gens of both
divisions having its own permanent place in the House.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 103

At the close of the last stanza the Xo’-ka puts down in front of
him the Wa-xo’-be.

Sone 8.
(Osage version, p. 398; literal translation, p. 536.)

MM By =e Transcribed by Alice C. Fletcher .

—

Time beats r r P P Ir r fp f ae if if

Tsi- go thatsi-e sho"nida we, Tsi- ie tha tsi-e sho" nida we, Ci

go tha tsi-e sho"nida we, Tsi - go tha tsi-e sho" ni da we.

Spirit SoNnGs.

At the close of the series of songs relating to the opening of the
shrine, the A’-ki-ho" Xo’-ka, after a short pause, begins to sing the
first of the group of Wa-no®’-xe Wa-tho®, Spirit Songs, next in order.
These songs teach the initiate that even as he lives and moves about
in the midst of earthly life he also lives in the midst of the realm of
death; that there is continuity of life not only in this world but in
the spirit world as well.

These songs refer to the spirits of his ancestors, of the men who
have fallen in battle, who belonged to his own tribe, and also to the
spirits of the men of the foe, for all travel upon the same well-trodden
path to the spirit land.

104 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 1.
(Osage version, p. 399; litera Itranslation, p. 537.)

Music of 1st and 3rd Stanzas
M.M A - 404 Transcribed by Alice C. Fletcher

Time beats f F IF r fe f r r r

Wa-no™ - xe ia- do" a-no?-k’o" mi" - kshe no®, Wa-no®-

ae
a
aus
Ent
Ee

i—ae

xe ia - dona-non-k’o" mi®- kshe tho ho, Wa -no® -

hit of Jory FattScodait ita allt Rese

FREE TRANSLATION.
I,

I hear the coming of spirits,
I hear the coming of spirits,
To the smoke-vent I hear the spirits come.
I hear the coming of spirits,
I hear the coming of spirits,
I hear the coming of spirits.

2.

To the rear of the house I hear the spirits come.
3.

To the ends of the house I hear the spirits come.
4.

Within the house I hear the spirits come.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 105

Sone 2.
(Osage version, p 400; literal translation, p. 537.)

M.M. # - 108 Transcribed by Alice C. Fletcher

Time beats

Wa-no"-xe a-dsibthe taton he the, E_ wi- tsi-go

f aang f Ff

f
bthe ta tom he the Wa-no™-xe dsibthe ta ton he the,

fe
Wi-tsi-gobthe taton he the Wa-no’-xe dsibthe tatom

| fae
he the, Wi tsi-go bthe ta tom he the.

FREE TRANSLATION.
Ws

For my journey to the spirit land I stand ready,
To the land where my fathers have gone.
For my journey to the spirit land I stand ready,
To the land where my fathers have gone.
For my journey to the spirit land I stand ready,
To the land where my fathers have gone.

106 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 3.

(Osage version, p. 400; literal translation, p. 538.)

First Stanza
_M.M. i = 132 Transcribed by Alice C.Fletcher

iain -nom - xe a-tha bi the the, U- zho™ -

ge a-tha bi the the, U-zho™- ge u-wa-pa thi" he, Wa-no"-

f r

,

xo aitha’ bi: o tho,” )U -xhot=0 ge, c-wai- fea thi" he.

FREE TRANSLATION.
1.

All have gone to the land of spirits,
Leaving a well-trodden path,

Already upon that path I am traveling.
All have gone to the land of spirits,
Upon their path I am traveling.

All have gone to the land of spirits,
Upon their path I am traveling.

2.

All have gone to the land of spirits,

Leaving a well-trodden path.

Already upon that path I am traveling.

My grandfathers have gone to the land of spirits,
Upon their path I am traveling.

All have gone to the land of spirits,

Leaving a well-trodden path.

SoNnGS OF THE VIGILS.

Following the Spirit Songs is a group of two songs called No?’-
zhi®-zho" Wa-tho®. The title of this group of songs may be literally
translated as follows: No®-zhi7, stand; zho", asleep; Wa-tho", songs.

LA FLESCHP] RITE OF VIGIL—FREE TRANSLATION. 107

These songs refer to the vigils of a man who is chosen for the office
of leader of a war party. His office is one of great hardship, because
he must act as intermediary between the people and Wa-ko"’-da and
offer to that power the prayers of the people for aid in an enterprise
that is serious and uncertain in its future consequences. The chosen
leader is required, for the time, to abandon all thoughts of human
affairs, even to disregard his physical comforts or discomforts, to
keep his mind fixed only upon the supplications of the people and
upon the divine power to whom he offers them. He must keep
awake while he offers the prayers so as not to lose any sign of approval
that might be revealed to him in answer to the prayers. To insure
wakefulness the supplicant must stand or he must move about, or if
forced by exhaustion to rest he must sit in an upright position,
although he may lean against a rock or against the trunk of a tree.
He must, however, remain awake whether he stands or sits and keep
his mind fixed upon the divine power to whom he must cry con-
tinually for a period of four days, or seven if his strength holds out
for that length of time. Thus it will be understood that the title
of this group of songs is figurative and means that when the chosen
war leader takes this rite he is to be as it were asleep to all human
affairs but stand awake as he offers the appeals of his people to
Wa-ko®’-da.

In his seven days vigil this chosen leader represents all of the
people, and at the end of the four or seven days his duty as repre-
sentative of all the people has been performed. When he returns to
his home then begin the rites pertaining to the organization of the
war party and the leader’s responsibility as intermediary shifts from
the people to the warriors who are to risk their lives for the tribe.
Throughout the expedition the leader must maintain his vigil and
his appeals to the divine power for aid to the warriors. During the
march he must walk apart and at night must camp alone with no
one for companion, for he must be alone when in the presence of
Wa-ko"’-da. When he lies down for required sleep he must always
lie on his side, never on his back, in order that the vigil might remain
unbroken, in spirit at least, until the expedition comes to an end.
This is what No*’-zhit-zho", the native title of the Rite of Vigil,
means. By some authors on Indian customs the term ‘‘fast”’ is
applied to this rite; while the term is correctly used it, nevertheless,
is very partial, as it covers only one phase of this complex rite.

A man may take the rite of No®’-zhi"-zho® on his own behalf when
overcome with grief at the loss of wife, child, or some close relative,
by death, or when he desires to appeal to Wa-ko®’-da for aid in his
struggles for life.

108 THE OSAGE TRIBE. [ETH. ANN. 39

Two songs belong to this section of the rite. The first song has
seven stanzas and it may suffice to translate one line of each stanza,
as that gives the theme of the stanza, all the rest of the lines |

being
repetitions.
Sone 1.
(Osage version, p. 400; literal translation, p. 538.)

M.M mt - 400 Transcribed by Alice C. Fletcher

r r
Ha-zho? a-ki-the tha ha, ha-zhona-kithe, Ha-zhona-ki the tha,

= 22 See
is oth titan be oe ae r Paha

ha-zho® a-ki-thetha ha, Ha-zhon a-ki-the, ha-zho" a-ki-the tha,

f eles at pas 7p

Ha-zho" a-ki-the tha ha, ha-zohna-kithe, Ha-zhona-kithe tha,

, Vous \laarecelieoHl cat, oir f eal

ha-zhon a-ki-the tha ha, Ha-zhona-ki-the, ha-zhona-ki-thetha,

Ha-zhona-ki-the tha ha, ha - zhon a-ki-the tha.

FREE TRANSLATION.

1.

I cause myself to sleep. I cause myself to sleep.

2.

I cause myself to dream. TI cause myself to dream.

3.

Come hither ye dreams. Come hither ve dreams.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 109

4.
Teach me ye dreams. ‘Teach me ye dreams.
5.

In the light of the house I stand with browned hands.
(Browned with the soil of the earth, the symbol of No»®/-zhi*-zho*.)

6.

’ In the light of the house I stand with darkened face.
(Darkened with the sacred soil of the earth.)

7.
In the light of the house I see the down of the eagle.

The first four stanzas of the song picture the leader as causing
himself, in his vigil, to sleep—that is, to forget all human affairs while
he seeks for dreams that will give the signs by which he can read
the future. In the fifth, sixth, and seventh stanzas he beholds him-
self as in a vision standing amidst the evening firelight within the
House of Mystery, his hands browned with the soil of the earth, the
sacred sign of this rite, and as looking upon the assembled No®’-
hot-zhi"-ga, within the Sacred House in priestly attire, the crown of
their heads covered with the white down of the eagle.

In the first four stanzas of the second song the supplicant speaks
of his hands and face as browned and blackened by the sacred soil
of the earth, a symbol of one of the abiding places of Wa-ko"/-da, to
whom the Do-do"’-ho"-ga had offered the supplications of the people.
In referring to this ancient prescribed manner of approaching the
divine power with supplications, the leader uses the expression,
“a-wa-ni-ka-e,”’ which, freely translated, means, I abide in it as a
person. The expression applies not only to the representative of the
people but also to the people themselves who make as a part of their
daily life this prescribed manner of appealing to Wa-ko®’/-da. It has
been stated elsewhere (36th Ann. Rept. B. A. E., pp. 49-50) that
from ancient time it was the custom of the people to cry to Wa-ko®’/-da
morning, noon, and night. When about to make their cry they
touched the earth with their fingers and the soil that clung to them
they placed upon their foreheads, then standing in the open air, in
front of the doors of their houses, they made their daily appeals to
Wa-ko"’-da.

The song, in the last stanza, closes with the mention of the light
of day touching the face of the supplicant. This has reference to
the close of the seven days’ No®’-zhi"-zho" (vigil) and the awakening
from that supplicatory sleep into the ordinary day of life. Many of
the sacred songs close with a reference to the return to the light of
day which marks the conclusion of some particular ceremonial act.

110 THE OSAGE TRIBE. [BTH. ANN..39

Sone 2.

(Osage version, p. 402; literal translation, p. 539.)

M.M. d = 412 Transcribed by Alice C. Fletcher

Time beats . c
Non-be o” -xo-dse u-wa-ni - ke non ta- koi" daha,

as

No -beo2- xo-dse u-wa-ni - ke nonta- koin da ha,

tho wa-da- da

Uys easisubilqgqua alla borstig best het RtomaKht

No2-be 02 - xo-dse u-wa-ni - ke no® to-ko im da ha.

FREE TRANSLATION.
le

Sacred is the act by which my hands are browned,
It is the act by which I offer my prayer.

Pa
Sacred is the act by which my hands are blackened,
It is the act by which I offer my prayer.

3.

Sacred is the act by which my face is browned,
It is the act by which I offer my prayer.

4.

Sacred is the act by which my face is blackened,
It is the act by which I offer my prayer.

Sacred is the light of day that falls upon my face,
The day on which my prayers are finished.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. aL
SUPPLICATION SONGS.

The next group of songs, four in number, bears the common title,
Wa-da Wa-tho", which, freely translated, means Supplication Songs.
These songs refer to the continuance of the supplicatory rite in which
the chosen Do-do®’-ho*-ga mediates between his warriors and Wa-
ko®’-da. This mediation continues during the ceremonies attending
the organization of the war party which take place soon after the
return of the Do-do®’-ho®-ga from his seven days’ vigil.

While on the journey, and throughout the entire expedition, the
Do-do®’-ho®-ga walks and camps alone, quite apart from his men, in
order that his meditations may not be disturbed by the activities in
the camps of his warriors. Only at dusk, when the evening meal has
been prepared, is he conducted into camp by one of his men for the
necessary length of time in which to refresh himself with a little water
and a bit of food.

The song has but one stanza and only two translatable words:
Wa-da, e-tha, My petitions, these are. The song is sung four times
in succession.

Sone 1.
(Osage version, p. 403; literal translation, p. 540.)

Transcribed by Alice C. Fletcher

da e tha,wa dada, Wada da e tha,wa dada, Wa da da e tha.

A free translation is not necessary, the purport of the song being
given above.

The second song refers to the leave taking of relatives by the
Do-do"’-ho®-ga and his men when they start on their perilous journey.
The song has one stanza and but two words: Bthe hi da, I go, or I
am going. The relatives to whom these words are addressed give to
them a meaning more significant than that which they ordinarily
convey. To the relatives the words mean: I am going, perhaps
never to return, send to me your will power while | am gone. (The
transference of will power resorted to by the Osage in times of danger
was also practiced by the Omaha, a cognate tribe. See 27th Ann.
Rept. B. A. E., p. 5838.)

119 THE OSAGE TRIBE. [BTH. ANN. 39

Beginning with the morning following the departure of the warriors,
the relatives take upon themselves the rite of No®’-zhi"-zho" for a
period of four successive days. As the dawn begins to redden the
eastern horizon the relative takes a bit of the sacred soil of the earth,
puts it upon his forehead, and going to a secluded spot cries to Wa-
ko"’-da imploring that power to bring home the warrior in safety.

Sone 2.

(Osage version, p. 403; literal translation, p. 540.)

Transcribed by Alice C. Fletcher

oe r -' oe ao
Time beats f i | P
Bthe hi" da ha da, bthe hitda da, Bthehi da ha da,

r IF f ae
bthe hi" da da, Bthe hin da ha da, bthe him da da.

A free translation is not necessary, the purport of the song being
given above.

The third song refers to the leave taking by the Do-do"’-ho"-ga of
the No*’-ho"-zhi"-ga. In speaking to the No*’-ho"-zhi"-ga the
Do-do”’-ho"-ga addresses them as Tsi’-go, Grandfather, using the
term ceremonially and as one of veneration. The song has one
stanza of eight lines. The translation of one line will suffice, as the
other seven are repetitions

Tsi’-go, Grandfather; k’o", to perform an important act; bthe hi" da,
I go.

In this song there is an implied entreaty made by the Do-do®’-ho"-ga
to the No"’-ho?-zhi"-ga that they give their aid by making appeals to
Wa-ko"’-da for the success of the expedition and for the safe return -
of all the warriors.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 113

Sone 3.

(Osage version, p. 403; literal translation, p. 540.)

Transcribed by Alice C. Fletcher

ieee eT
da d

a, Tsi-go ko bthehinda da, Tsi-

Tsi-go k’ombthe hin da_ da, K’on bthe hin da da,

Tsi-go k’onbthehinda da, Tsi - go ko"bthehi"da da.

A free translation is not necessary, the purport of the song being
given above.

The fourth song refers to the final act of the Do-do®’/-ho®-ga before
going forth with his warriors when he formally tells the No®/-ho®-
zhi"-ga that all the preparations for the expedition have been com-
pleted. These preparations he speaks of as ‘‘ things gathered.” The
word “things” not only includes the rite of the seven days’ vigil and
the vigil during the ceremonies connected with the organization of the
war party, but the bringing together of symbolic objects; the stand-
ards, the sacred thongs for the tying of captives, the sacred charcoal,
symbol of merciless fire, the paint for the warriors when about to make
an attack, and the assembling of the armed men with their command-
ers. He has gathered all these ‘‘things’’ necessary for the success of
the expedition, he reports to the No®’-ho®-zhi®-ga, whom he continues
to address as Tsi’-go, and now is ready to go forth and to perform the
important act to which he has been consecrated.

3594°—25;——_8

114 THE OSAGE TRIBE. (ETH. ANN. 39

Sone 4.

(Osage version, p. 403; literal translation, p. 540.)

M d- 152 Transcribed by Alice C. Fletcher

r Forint
Btho a-gi-gtoida ha, bthoa-gi-gtoimda ha,

f f forrifien Bul fey,
Btho a-gi- cto im as ha da, btho i hi® da.

FREE TRANSLATION.

i

I have gathered all, I have gathered all,

I have gathered all. All the things I have gathered.
It is all, It is all.

Grandfather, I now go to perform an act.

I have gathered all. I have gathered all.

Sones or TAKING Up THE Sympotic RATTLE.

The group next in order is composed of one wi’-gi-e with two songs,
and called Pe’-xe Thu-ca bi Wa-tho®, freely translated, Songs of
Taking up the Rattle. From the beginning of the ceremony the
A’-ki-ho" Xo’-ka had been accentuating the time of the songs by
striking his thigh with his hand, but he now takes up the rattle cere-
monially and uses it throughout the rest of the ceremony for beating
the time of the songs that are to follow.

The office of custodian of the Pe’-xe, the rattle consecrated for use
in the ceremonies of the tribal rites, belongs to the Ho?’-ga U-ta-no®-
dsi gens. The use of a rattle in the tribal rites evidently dates back

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 115

to the time when these rites were under the control of the Ho®’-ga
U-ta-no"-dsi gens, before the reorganization mentioned in the first
volume of the Osage work took place. (See 36th Ann. Rept. B. A. E.,
pp. 59-61, 66.)

When used at the initiation of a candidate belonging to the Ho®’-ga
great division in the No®’-zhi"-zho" degree of the rites, the rattle sym-
bolizes the head of the male puma. The “‘seeds”’ (or sound-producing
gravel placed within the gourd) symbolize the teeth of the right jaws
of the animal, but when the initiation into this degree is given to a
member of the Tsi’-zhu great division the “‘seeds”’ symbolize the teeth
of the left jaws of the puma, thus indicating that the right to use the
symbolic rattle belongs in common to the great tribal divisions. The
handle of the rattle symbolizes the lower right front leg of the animal
when the initiate belongs to the Ho®’-ga division and the lower left
front leg when the man belongs to the Tsi’-zhu division.

Thus the quality and the unity of the two great divisions of the
tribe might be symbolized as a man or an animal, but the Ho®’-ga
great division must always represent the right side of the man or
animal and the Tsi’-zhu great division the left. This idea of the
duality and unity of nature was not only reflected in the tribal organi-
zation but, in former times, instilled in the minds of the people by
certain personal habits, as for instance, members of the Ho®’-ga great
division when putting on their moccasins put the moccasin on the
right foot first, while members of the Tsi’-zhu great division put the
moccasin on the left foot first.

RATTLE WI’-GI-E.
(Osage version, p. 403; literal translation, p. 541.)

1. What shall they use for a rattle, they said, it has been said, in
this house.

It is a head that they shall use as a rattle.

Verily, it is not a head that is spoken of.

The male puma that lies outstretched upon the earth,

It is his head

That they shall use as a rattle.

When they use the head of the male puma as a rattle, as they
travel the path of life,

And go toward the setting sun, against their enemies,

They shall, by its use, easily overcome their foes, O, younger
brothers, they said to one another.

pl Se ee

nage)

10. What shall they use for seeds (gravel put into the gourd) for the
rattle, as they travel the path of life.
11. The male puma that lies outstretched upon the earth,

116 THE OSAGE TRIBE. [ETH. ANN, 39

12. It is the teeth of his right jaws, they said, it has been said, in
this house,

13. That they shall use as seeds for their rattle.

14. When they use the teeth of the male puma as seeds for their rattle,

15. Then, indeed, the sound of their rattle shall be clear, O, younger
brothers, they said to one another.

16. What shall they use as a handle for their rattle, they said, it has
been said, in this house.

17. The male puma that lies outstretched upon the earth,

18. It is his lower right foreleg

19. That they shall use as a handle for their rattle.

20. When they use the lower right leg of the male puma as a handle
for their rattle,

21. They shall make themselves to be free from all causes of death,
O, younger brothers, they said to one another.

22. Behold the fine dust within the rattle,

23. That fine dust also

24. Is not without a purpose.

25. Toward the setting of the sun,

26. There are people who possess things that are numerous,

27. Verily I have made this dust to represent all those things, they
said, it has been said, in this house.

28. Behold the opening at the top of the rattle, they said, it has been
said, in this house.

29. That opening also

30. Is not made without a purpose,

31. The little insects (all living creatures),

32. It matters not whose little ones they may be,

33. We shall cause them to fall into this opening, as though into a
snare, O, younger brothers, they said to one another.

34. Verily, at that time and place, it has been said, in this house,

35. They gave a menacing stroke with the rattle.

36. Toward the setting of the sun,

37. Toward the adolescent youth who dwells in that direction,

38. They gave a menacing stroke,

39. And said: When they give a menacing stroke such as this,

40. They shall strike with ease their enemies, O, younger brothers,
they said to one another.

41. When they conjure their enemies with the rattle, as they travel
the path of life,

42. They shall conjure them with ease, O, younger brothers, they
said to one another.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. EU?

43. For a second time they gave a menacing stroke with the rattle.

44. Toward the setting of the sun,

45. Toward the adolescent maiden who dwells in that direction,

46. They gave a menacing stroke,

47. And said: When they give a menacing stroke such as this,

48. They shall strike with ease their enemies, as they travel the path
of life, O, younger brothers, they said to one another,

49. When they conjure their enemies with the rattle, as they travel
the path-of life,

50. They shall conjure them with ease, O, younger brothers, they
said to one another.

51. For the third time they gave a menacing stroke with the rattle.

52. Toward the setting of the sun,

53. Toward the man who is honored for his military prowess, who
dwells in that direction,

54. They gave a menacing stroke,

55. And said: When they give a menacing stroke such as this,

56. They shall strike with ease their enemies, O, younger brothers,
they said to one another,

57. When they conjure their enemies with the rattle, as they travel
the path of life,

58. They shall conjure them with ease, O, younger brothers, they said
to one another.

59. For the fourth time they gave a menacing stroke with the rattle.

60. Toward the setting of the sun,

61. Toward the woman who has given birth to her first child, who
dwells in that direction,

62. They gave a menacing stroke,

63. And said: When they give a menacing stroke such as this,

64. They shall strike with ease their enemies, O, younger brothers,
they said to one another,

65. When they conjure their enemies with the rattle, as they travel
the path of life,

66. They shall conjure them with ease, O, younger brothers, they said
to one another.

The first song of this series refers to the actual going forth of the
Do-do"’-ho"-ga with his warriors. The song has one stanza which is
sung four times by the A’-ki-ho" Xo’-ka. The translation of the first
line will suffice, as all the others are repetitions.

118 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 1.

(Osage version, p. 405; literal translation, p. 543.)

M.M. d - 444 Transcribed by Alice C. Fletcher

Time beats ' f f f
K’on bthei® da he, k’o® bthe im da he,

ae UR Cor ia et a,
K’o" bthe it da he,k’o" bthe it da he, K’o" bthei@ da ha we he

?

bo ae ee

|
, =)

r r P r fF Pints fh
K’o" b the i" da he, k’on b the in da he, K’o" bthe i da he, k’on b the i" da he.

me |i
u

FREE TRANSLATION.

it
I go to perform an important act, I go to perform an important act.

The theme of the second song is the Symbolic Man which personifies
the unity of the tribe, both in purpose and in action. In the song this
Symbolic Man is represented as speaking of the value of his gifts
which enable him to act: Of his feet; of his legs by which he can move
freely and swiftly from place to place; of his body, within which is
maintained the vigor of his physical structure; of his arms, by which
he defends himself; of his head, that contains his mental powers; of
his mouth, through which he expresses his thoughts.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 119

Sone 2.

(Osage version, p. 406; literal translation, p. 543.)

M.M. o - 152 Transcribed by Alice C. Fletcher

f

Da - do" wi-tae tho k’o™no™ wi-ta do™ ha,

Time beats

Da - do" wi - tae tho ko" nom wi-ta do? ha,

Da- do" wi tae tho co" no" wi-ta do?

a

f
Ci wi - tae tho k’o0 no? ~wi-ta do™ ha,

So er

ko"notwi-tado"ha, Da-do"wi-taetho k’o™no" wi-ta dot ha.

FREE TRANSLATION,

dl.

Of all my gifts I value most my power to act,
My feet, upon which I go forth, I value.

2

My legs, by which I move swiftly, I value.
3.

My body, that sustains my strength, I value.
4,

My arms, with which I defend myself, I value.

120 THE OSAGE TRIBE, [BTH. ANN, 39

5.
My head, that contains my thoughts, I value.
6.
My mouth, by which I express my thoughts, I value.
Sun or Pree OFFerine Soncs.

The group of three songs next in order is entitled Mi Wa-tho", Sun
Songs, or No®-ni’-o"-ba Ba-ha Wa-tho", Pipe Offering Songs. The
songs refer to the supplications of the Do-do*’-ho®-ga to the God of
Day, theSun. The first song of the group pictures the Do-do®’-ho"-ga
standing alone in the darkness of early dawn in silent contemplation
upon the approach of the sun, to whom he is to make his appeal with
the hope that the power abiding therein will look with favor upon the
little pipe with which he is to offer his petition; upon the weapons of
the warrior, the knife, the war club, the bow, and the arrow with
which he hopes to destroy his enemies; upon the trophies, the spoils
which he wishes to gain without loss to himself, and finally upon the
time when he shall return successfully to his people as from the dark-
ness of uncertainty into the reality of the day of life and joy.

There are eight stanzas of six lines each to this song. It will be
sufficient to translate the first, third, and fourth lines of each stanza,
as the second, fifth, and sixth are repetitions of the first line.

Sone 1.

(Osage version, p. 407; literal translation, p. 544.)

M.M. d = 160 Transcribed by Alice C. Fletcher
ee aoe

sue ea

ii
Wa - dsi- hi-tho" - be he tha, Wa - dsi_ hi-tho"-
—______ ritard—~ — __rilard 3

SS SS
— as a et

Time beats

f
i he tha, The - tho hi-thom - be he tha, I -

ba hi-tho" - be .he tha, Wa - dsi hi - thon -
a pe Tiga eS

be he tha, Wa - dsi hi-tho™ - be he tha.

LA FLESCHB] RITE OF VIGIL—FREE TRANSLATION. “121

FREE TRANSLATION.
dic

Whither shall he (the God of Day) appear,
Here, at this place, he shall appear,
Unto the sacred pipe he shall appear.

2:

Whither shall he appear,
Here, at this place, he shall appear,
Unto the sacred knife he shall appear.

3.

Whither shall he appear,
Here, at this place, he shall appear,
Unto the sacred war club he shall appear.

4.

Whither shall he appear,
Here, at this place, he shall appear,
Unto the bow he shall appear.

5.

Whither shall he appear,
Here, at this place, he shall appear,
Unto the arrow he shall appear.

6.

Whither shall he appear,
Here, at this place, he shall appear,
Unto the scalp (to be taken) he shail appear.

7.

Whither shall he appear,
Here, at this place, he shall appear,
Unto the spoils (to be taken) he shall appear.

8.

Whither shall he appear,
Here, at this place, he shall appear,
Unto the day (of my return) he shall appear.

The second song pictures the Do-do®’-ho®-ga still standing with
eyes intently fixed upon the sun as it slowly rises from behind the
eastern horizon. When the sun has fully risen he sees within it, one
after the other, his little pipe and all the things that had been con-
stantly upon his mind. This vision he takes as an answer to his
petitions.

This song has eight stanzas each with seven lines. The translation
of the first and third lines of each stanza will be sufficient for the
understanding of the song, as the other lines are repetitions of those
given.

19" THE OSAGE TRIBE. [BTH, ANN. 39

Sone 2.
(Osage version, p. 408; literal translation, p. 545.)
Transcribed by Alice C.Fletcher

M.M. d = 4138

Pe ae Tene Gis eg

; r
Timebeatsm.i go hi-thot-be tha, | Tsi-go hi-thot-be tha,

rototh r ricustaph r i san at snl
I- ba thin a-do" hi-tho™be tha, Tsi-go hi-thon-be tha,

—e—
Tis at ee fi earn
I-ba thi a-do hi-tho"-be tha, Tsi-go hi-tho"-be tha,

= = S=— Zs
r r r r

I - ba thim a-don hi - tho"- be tha,

FREE TRANSLATION.
Us

My grandfather appears,
Lo! he appears, holding in his hand a pipe.

9

My grandfather appears,

Lo! he appears, holding in his hand a knife.
3.

My grandfather appears,

Lo! he appears, holding in his hand a club.
4.

My grandfather appears,

Lo! he appears, holding in his hand a bow.
5.

My grandfather appears,

Lo! he appears, holding in his hand an arrow.
6.

My grandfather appears,

Lo! he appears, holding in his hand a scalp.

de

My grandfather appears,
Lo! he appears, holding in his hands spoils.

8.
My grandfather appears,
Lo! he appears, holding in his hand the day.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 123

The third of the series of Sun Songs has two stanzas of six lines each.
The war party having been on the march is now near its destination,
and the Do-do"’-ho-ga is pictured as standing alone in the darkness
of early dawn silently contemplating the attack to be made upon the
enemy that morning. The first stanza speaks of his determination to
make the attack at sunrise. The second dwells upon the appeal of the
Do-do®’-ho®-ga to Wa-ko"’-da for pity in the moment of attack. The
cry is for himself and for his men whom he desires to lead home
without hurt or loss.

The first and third lines of each stanza are translated in full; all the
others are repetitions of those given.

Sone 3.

(Osage version, p. 409; literal translation, p. 545.)

M. d -~160 Transcribed by Alice C. Fletcher

Mi ’tho® - be do™ ha-wa - tsea-to" - he,

it Sapa ae =
Fort oft f nef g

Mi ’tho"-be do” ha-wa-tsea-to" he no", Ga xtsi to” wa-ki-tha,

idoryas aisleailtmnd’t sql vbwote tr ne vid

tse a-to2 he, Mi’tho®-be don ha-wa-tsea-ton he no, Ga

xtsi to" wa - ki-tha, ga xtsi to® wa - ki- tha.

FREE TRANSLATION.
af

I stand ready to strike at rise of sun,
At that moment we fight the foe. At that moment we fight the foe.

9

I stand ready to strike at rise of sun,
At that moment pity thou me. At that moment pity thou me.

124 THE OSAGE TRIBE. [BTH. ANN. 39

Wo tr Sones.

The next group of three songs is called Sho"’-ge Wa-tho", Wolf
Songs. These songs not only refer to but they belong to the Xthe’-
ts’a-ge, the commanding officers chosen at the ceremonial organiza-
tion of a war party. These commanding officers are always eight in
number, four chosen from the Ho*’-ga division and four from the
Tsi’-zhu. The word Sho"’-ge includes the gray wolf, the coyote, and
the domestic dog, but the gray wolf is particularly referred to in
these songs. The distinctive quality of the animal so aptly chosen
to be the symbol of these officers is alertness which partakes of a
divining nature, a quality that has for its aid an extraordinary sense
of hearing and of smell. As an example of this peculiarity the
following story is often told among the Omaha, a cognate tribe:

About the middle of the last century a large war party of Pawnee
Indians raided the Cheyennes who happened to be camped upon one
of the branches of the Arkansas River toward its head. In the flight
and pursuit that followed the capture of Cheyenne horses an Omaha
warrior who had joined the Pawnees became sick from an old wound
in his leg and was obliged to steal away from his fleeing companions
and take another route toward his home. One morning as the
Omaha was riding along at a slow pace he noticed a coyote trotting
ahead of him, looking back now and then to see if he was still moving.
At night when the man hobbled his horse and camped the coyote sat
near by watching every movement of the sick warrior. When in
the morning the Omaha continued his travel the coyote trotted
ahead as before. Suddenly, in the afternoon, the coyote drew his
tail between his legs and fled mto a deep ravine. The man hur-
riedly looked around but saw nothing. However, he also fled to
the ravine, hid his horse, and then from a safe vantage point he
carefully scanned the country and saw in the distance a large war
party going by on a steady lope. Three times the coyote who con-
tinued to accompany the Omaha on his homeward journey gave like
warning of danger and in each instance the warning proved timely.

The wolf is also esteemed by warriors for his power of endurance;
he can travel long distances and resist hunger for many days. When
a buffalo is taken sick or is wounded, the wolf will wait a long time
without feeding for the animal to die in order to feast upon him.
This was the case of the coyote in the Omaha story, only the sick
animal happened to be a wounded warricr instead of a buffalo.

The wolf is envied by the warrior for another quality, that is, his
contentment to be alone and far away from his native habitat for
long periods of time. A Do-do®’-ho"-ga of a war party often had
difficulty in keeping his men from deserting when suffering from
attacks of homesickness. In some of the war songs of the Siouan

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 125

groups this quality of the wolf is referred to by expressions such as
this, “Like the wolf I fear not to venture into strange lands.” (27th
Ann. Rept. B. A. E., pp. 417, 419.)

The first of the Sho"/-ge Wa-tho” has two stanzas. In this song
the Xthe’-ts’a-ge are likened: as they go forth over the land, to noisy
wolves, because their scouts as they come and go call to each other
by imitating the cries of the wolf in order to al detection by the
enemy.

Only the first and second lines of each stanza will be translated,
as all the other lines are repetitions of these.

Sone 1.

(Osage version, p. 410; literal translation, p. 546.)

Transcribed by Alice C. Fletcher

M.M. aS 160

Shot-ge hi® to ho - _ ho a-tsia-tha be,

Fe P
Ho-ho a-tsia-tha be, ho -ho a-tsia-tha be

Ir
ho.a-tsi a-tha be, Ho-ho a-tsia-tha be, ho-ho a-tsia-thabe.

FREE TRANSLATION.
il,
The gray wolf passes by with noisy cries,
Passes by with noisy cries, passes by with noisy cries.
9

I am the.gray wolf who passes by with noisy cries,
Who passes by with noisy cries, who passes by with noisy cries.

126 THE OSAGE TRIBE. (PTH. ANN. 39

The second song has one stanza of eight lines. The song refers to
the eight commanders of a ceremonially organized war party. Al-
though each commander has a voice in the council as to the route to
be taken, yet when the decision is made it is spoken as though with
one voice.

Sone 2.

(Osage version, p. 410; literal translation, p. 546.)

M.M d - 460 Transcribed by Alice C. Fletcher

Shon - ge wi no™a-thin he no®, Motzho" tho-e

ae f
a-thin he, Shon - ge wino"a-thi"he non, Mon-zho" tho-e

a es

foot tt
a-thim he, Sho?-ge hi" to, Mot-zho® tho-e a-thit he no®, Shor.

r seas aa at

=e Seperate re ep
ge _ winota-thi™ he not, Mo®-zho" tho-e a-thi® he.

FREE TRANSLATION.
1.

I, the wolf, alone must give command,
Upon what land the warriors shall pass,
I, the wolf, alone must give command,
Upon what land the warriors shall pass,
I, the gray-haired wolf,

Upon what land the warriors shall pass,
I, the wolf, alone, must give command,
Upon what land the warriors shall pass.

The third song refers to the success of the Xthe’-ts’a-ge in over-
coming the enemy and to the feasting of the wolves upon the fallen
foe. This song has but one stanza of seven lines. The translation of
the first and second lines is given, all the other lines being repetitions
of the two lines.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, air

Sone 3.

(Osage version, p. 410; literal translation, p. 546.)

M.M. d - 468 Transcribed by Alice C.Fletcher

Time beats

r
Sho" ge wa-tha-pa a-thin he, e, Shot-ge hi® to

wa-tha-pa a-thi® he, Shot.ge wa-tha-pa a-thin he,

f
he Shor-ge hin to wa-tha -pa a-thi2 he,

r

r ; r
-thin he, Silom pe fea ial

FREE TRANSLATION.

1.

It is I, the wolf, who feasts upon the fallen foe,
It is I, the gray wolf, who feasts upon the fallen foe.

Crow Sonas.

The group next in order is the Ka’-xe Wa-tho", Crow Songs. This
group of two songs pictures the crow as flying by couples toward the
battle field to feast upon the bodies of the slain warriors. The crow
songs fittingly follow the wolf songs, as both refer to the same rapa-
cious acts that take place soon after a battle has been fought.

At the dances of the He-thu’-shka societies among the Omaha, the
Sioux, and the Osage, some of the warriors, upon whom the honor and
the right had been ceremonially conferred, wear upon their hips a
decorative badge called Ka’-xe, Crow. To this badge are attached
the skin of a crow and the tail of a wolf, as well as two long pendants
covered with eagle feathers. (See 27th Ann. Rept. B. A. E., p. 441.)
The badge symbolizes the battle scenes of which these wolf and crow

128 THE OSAGE TRIBE. [ETH. ANN. 39

songs are descriptive. The signification of the crow skin and the
wolf tail is easily understood and the pendants covered with eagle
plumage picture the fluttering feathers of the birds as they tear at
each other in the air when fighting over the dead bodies.

The first song has one stanza with six lines. The first and second
lines only are translated, as all the other lines are repetitions. In the
first and second of these songs the crows are made to speak of them-
selves as ‘‘men.”

Sone 1.

(Osage version, p. 411; literal translation, p. 546.)

M.M A - 168 Transcribed by Alice C. Fletcher

<p stp

al
Ni-kathon-ba

Time beats

pasa ae eee:
pa ha-dsi bthe hi no, Ni-ka tho"-ba — bthe a-da wa

he, Wa-tha-pa - pa ha-dsibthe hi no", Ni-katho"-ba

= PD =e
fee eatin f r r f
a bthea-dawa - he,Wa-tha-pa - pa ha-dsibthe hi-no2,

FREE TRANSLATION.
1.

Side by side two men go forth
To feast voraciously upon the slain.

The second song is the same as the first in words and purport, but
the two songs are not alike in music or in rhythm. In the first
song the time is slow; in the second the time is faster and the music
gleeful in expression. No translation of the words is necessary.

LA FLESCHD] RITE OF VIGIL—FREE TRANSLATION, 129

Sone 2.

(Osage version, p. 411; literal translation, p. 547.)

M.M. | - 41716 Transcribed by Alice C. Fletcher

Ni - kathon-ba bthe a-do" he no, A he the ni-ka thon-

r ; P r Sali

f
A he the wa-tha-pa - pa bthea-dom he no,
DEER Sones.

Following the Crow Songs are the Ta Wa-tho", Deer Songs, which
are sometimes spoken of as Ta Gi’-bo" Wa-tho", Songs of Calling the
Deer. These Deer Songs are said to be the first of all the songs
composed for the war rites, as their place in the Ni’-ki Wi’-gi-e is
next to the sections relating to the search for and the finding of the
roots of four plants which were consecrated for the use of the people
as sacred foods. (See 36th Ann. Rept. B. A. E., pp. 182-185.)
These four plants, namely, Nelumbo lutea, Apios apios, Sagittaria
latifolia, and Faleata comosa, as well as the deer, afforded the people
a steady supply of food and were, for that reason, particularly men-
tioned in the rituals of the great war rites. The people regarded
these food plants and the deer not merely as natural food products
but also as necessary to the very existence of the tribe itself, there-

3594°—25;+——_9

130 THE OSAGE TRIBE. [BTH. ANN. 39

fore the warriors were depended upon to hold with all their strength
and valor against invasion by unfriendly tribes the land that yields
such products.

The Deer Songs are six in number. The first song has two stanzas.
Only the first and third lines are translated, as all the other lines are
repetitions.

Sone 1.

(Osage version, p. 411; literal translation, p. 547.)

M. M.e = 152 Transcribed by Alice C. Fletcher

EE RS RE ae ei

Time beats ¢<in_donon she-tho to® no®, Wi-tsi"-do non she-tho to no”,

. q . - n ts in.
Dsi no™no™ge he, dsi no™no®-e, Dsino?-no”-ge he,Wi-tsi

do no" she-tho to™ no", Wi-tsin-do no® she-tho to" no?,

: ; oe ae
Dsi not-no" - ge he, Dsi nom -no"-e

f

Dsi no®-no2-ge he, Wi-tsi®-do no” she-tho tom no".

FREE TRANSLATION.
ie

My elder brother stands in yonder place,
Upon thy feet run thou there, upon thy feet run thou.

2.

My elder brother stands in yonder place,
Run thou there with thy horns, with thy horns run thou.

In the second song the sister continues to call to the male deer
with white horns. In a sense these calls to the deer are supposed
to be magical, but in reality they are supplicatory and ask for the

LA PLESCHE] RITE OF VIGIL—-FREE TRANSLATION. Sil

continuity of that form of animal life upon which the people are
dependent for their existence.

The legs, body, and forelegs of the deer should be mentioned in
these two songs, as well as the feet and head, but Wa-xthi’-zhi
availed himself of the A’-ki-ho" Xo/-ka’s standing privilege of
omitting the stanzas between the initial and closing stanzas where
the songs enumerate the various vital parts of a body.

The first and third lines of each stanza only are translated, as the
other lines are repetitions.

Sone 2.

(Osage version, p. 412; literal translation, p. 547.)

M.M. a = 152 Transcribed by Alice C. Fletcher

Time beats r if f ee
Tsi"-do he cka ‘gthe he, Tsi?-do he gka ’gthe-he,

Tsit-do he cka’gthehe, (Qi no™-not-e, gi non-no"- ge he,

f r wilt
Tsi"- do he cka’gthe he, Tsi"-do he g¢ka gthe he.

FREE TRANSLATION.
il.

To my elder brother, thou with white horns,

Go running upon thy feet, running upon thy feet.
2:

To my elder brother, thou with white horns,
Go running with thy white horns, running with thy white horns.

Among the Omaha, a cognate tribe, there is a hi’-go" (myth) that
tells of a sister who had the power of calling the animals to her
brothers who shot them with their arrows as they ran past. This
hi’-go", it is probable, is the vestige of a rite similar to that of the
Osage in practice to-day.

132 THE OSAGE TRIBE. [ETH. ANN. 39

The following is the song with which she called the animals:

Sona.

M.M.o -66 Trangcribed by Alice C.Fletcher

Pho win food Lally carr 449 orcas &

f
Time beatspy ida i ba, du-da i ba,

FREE TRANSLATION.
1.

Come ye hither, come ye hither,
That my elder brothers may shoot you,
Come ye hither.

In the third Deer Song belonging to the ritual the sister continues
her calling, but in this song the calling is with a divining spirit by
which she sees her elder brother in the act of shooting as he stands in
wait amidst the haunts of the deer. His shot wounds the animal,
which flees for its life.

‘The song has but one stanza. The translation of the first and
third lines give the import of the song.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 133

Sone 3.

(Osage version, p. 412; literal translation, p. 548.)

M.M. d = 152 Trenscribed by Alice C. Fletcher

Wi-tsi®-do no" ku-dse to"™'no", O-e no"-no™-gehe, O-e no®-no-e,

e not-not- ge he, Wi-tsi" - do no" ku-dse to no?,

Wi-tsi"-do no" ku-dseto"no2, O-e non-not-gehe, O-e no?-no"-e,

O-e no"-no"-ge he, Wi-tsi®-do non ku-dse to" non.

FREE TRANSLATION,
1s

My elder brother shoots where he stands in wait,
He wounds the deer, it runs, he wounds the deer, it runs!

In the fourth song the scene shifts from the rush-covered house
wherein sits the sister to the woods where the brother swiftly follows
the fleeing deer he has wounded.

The song has two stanzas. The brother is represented as speaking.
The first and third lines of each stanza are translated, as all the other
lines are repetitions.

134 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 4.

(Osage version, p. 412; literal translation, p. 548.)

M.M. d = 160 Transcribed by Alice C. Fletcher

da the, o da ni-wa, O da the ha,o da ni wa,

Wi

-dsithathe ho-wa-dse, | Wa-dsithathe ho-wa-dse wa to,

Py)

aes

fea ee r r r

O da the, o da niwa, O da the ha O daniwa to.

FREE TRANSLATION.
ils

It is stricken, still lives and flees,
I shaJl pursue and find it, wherever it goes.

2.

It is stricken, still lives and flees,
Though it has gone far I have found it.

The fifth song has the subtitle Wa-pa’-dse Wa-tho", Butchering
Song. This song represents the brother as having found the wounded
deer, which he proceeds to butcher. The song relates particularly to
the form in which the skin must be cut so that there may be no waste
in preparing it for use. The duty of the warrior to protect the deer
from destruction by unfriendly tribes is clearly set forth in the cere-
mony called Wa-do’-ka We-ko, Scalp Ceremony, in which this song is
used. In that rite the man conducting the ceremony of cutting the
scalp, for distribution, of a slain enemy, simulates the cutting of the
deer skin by the hunter. The Scalp Ceremony will be described in
a later volume.

This song has four stanzas. The first and third lines of each
stanza only are translated, as all the other lines are repetitions.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 135

Sone 5.

(Osage version, p. 413; literal translation, p. 548.)

M. d - 160 Transcribed by Alice C. Fletcher

Time beats r r r r r [ r r
E-gi-o" ba ha gu wa, E-gi-o" ba ha gawa, Zhe-

ga ba ha. cu wa, E-gi-o" ba ha gu wa, E -

as a ee r on Tar
gi-o" ba ha cu wa,Zhe- ga ba ha guwa, E - gi-o" bahacguwaa.

“ts

FREE TRANSLATION.
il

I cut the skin by the rule,
That of the leg I cut by the rule.

2.

I cut the skin by the rule,
That of the breast I cut by the rule.

oe

I cut the skin by the rule,

That of the arms (forelegs) I cut by the rule.
4.

I cut the skin by the rule,
That of the head I cut by the rule.

The sixth song also has a subtitle, Wa-k’i"’ Wa-tho", Carrying
Song. The song is descriptive of the various scenes in which the
successful hunter finds the fallen deer, of his throwing the animal
upon his back and carrying it joyfully homeward to the wife and
the little ones dependent upon him for food and clothing. The song
also closes the little drama of the sister, the brother, and the deer.

136 THE OSAGE TRIBE. [BTH. ANN. 39

Wa-xthi’-zhi gave nine stanzas to the song and then said with a
smile that there is no end to the stanzas that could be given to this
song, for a wounded deer might fall close to a thorn-apple tree,
amidst the hazel brushes, or amidst the rushes of the marsh, as well
as close to an oak or amidst the bunch grasses.

Knowing that the deer songs are of a supplicatory character, a
hunter who desires success through the hunting season would take a
deer to a No®’-ho*-zhi"-ga, who alone has authority to sing them,
and present it to him ceremonially. In response to this recognition
of his office, for which he feels honored, the No®’-ho®-zhi"-ga invites
some of his intimate No”’-ho®-zhi"-ga friends to feast with him upon
the deer and in their presence sings for the hunter the deer songs
that will insure his further success. When singing the closing song
the old man adds to it an extra stanza descriptive of the scene where
the deer presented to him had fallen. At such times the old No®’-
ho®-zhi"-ga would confer upon the hunter the right to wear a wreath
made of the vines of the wild bean, as he goes to stalk the deer.

Sone 6.

(Osage version, p. 413; literal translation, p. 549.)

M al - 160 Transcribed by Alice C.Fletcher

° -
Ta-xtsi-e,wa-dsu tazhi" - ga, Pi-gi ¢a-be hi dsi

ta - xtsi-a,_ ta-xtsi-e.

Note.—In singing the fourth line of the second and third stanzas the fourth and fifth notesin the seventh

bar are omitted, thus changing the time from 4 to =

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, rit

FREE TRANSLATION.
i

Ta-xtsi-e,‘ ta-xtsi-e, O, little creature,
I have found thee, ta-xtsi-e, ta-xtsi-e.
Ta-xtsi-e, O, little creature,

Close to a black oak,

I have found thee, ta-xtsi-e, ta-xtsi-e.

2.

Close to a red oak,
I have found thee, ta-xtsi-e, ta-xtsi-e.

3.

Between two trees,
I have found thee, ta-xtsi-e, ta-xtsi-e.

4.

Close to a dark oak,
I have found thee, ta-xtsi-e, ta-xtsi-e.

5.

Close to a gray oak,
I have found thee, ta-xtsi-e, ta-xtsi-e.

6.

Amidst the stunted oaks,
I have found thee, ta-xtsi-e, ta-xtsi-e.

7
Amidst the bunch grasses,

I have found thee, ta-xtsi-e, ta-xtsi-e.

8.

Close to the little brook,
I have found thee, ta-xtsi-e, ta-xtsi-e.

9.
Upon the summit of a hill,
I have found thee, ta-xtsi-e, ta-xtsi-e.

Sones oF THE ACT OF WEEPING.

The group following the Deer Songs is called Wa’-it Xa-ge Wa-tho",
which, freely translated, means Songs of the Act of Weeping. A
similar act took place at the ceremony of smoking the sacred animal

4Ta’-xtsiis the archaic name for the deer. It appears only in these ceremonials. The modern name
isTa. The Omaha, a closely related tribe, still use the old name Ta’-xtsi. The words for brook, wa-tsi’-
shka,in the eighth stanza, and pa-he’, hill, in the ninth stanza, are archaic words in the Osage language
but are yet used among the Omaha.

138: THE OSAGE TRIBE. [BTH. ANN. 39

skins which has been described in detail (see pp. 53-54). In the
present instance the Singer not only carries the symbolic pipe but also
the sacred hawk, emblem of the warriors’ courage, as he passes along
the line of No®’-ho®-zhi"-ga, touching the head of each person with
these twosacred articles. The wailing of the Singer hasreference to the
wailing of the man chosen to be Do-do®’-ho®-ga for a war party to be
ceremonially organized. At sucha time the Do-do"’-ho®-ga chosen is
required to take the rite of No®’-zhi?-zho", during which, pipe in hand,
he wails as he makes his appeals to Wa-ko"’-da. In the little pipe
which he carries throughout his vigils are placed, figuratively, the
supplications of all the people for the safety and success of the war-
riors who are to go against the enemies of the tribe.

This group of three songs also includes a wi’-gi-e entitled A’-ho®-
btha-bi Wi’-gi-e, freely translated, Wi’-gi-e of the Dreams. The
A’-ki-ho" Xo’-ka and his assistants sing the songs and the No®’-ho-
zhit-ga recite the wi’-gi-e, all at the same time as the Singer goes
wailing along the line of No®’-ho®-zhi"-ga, touching their heads, two
at a time, with the little pipe and the sacred hawk. The women,
honorary members, join the Singer in his wailing.

Wi’-GI-E oF THE DREAMS.

No explanation could be obtained as to whether the story of the
dream was from the actual experience of a man who had taken the
rite of No®’-zhi"-zho® (vigil) when chosen for the office of Do-do®’-
ho®-ga, or whether it is an allegorical myth designed to aid the man
taking the rite to limit the range of his thoughts only to objects of a
sacred character. It is clear from the wi’-gi-e, however, that the man
chosen to perform the rite is required, when in his vigils, to fix his
thoughts only upon the objects that are sacred to the people and used
by them as symbols when appealing for divine aid. It also follows
that any vision that may come to him from the suggestion of these
objects may be taken by him as a sign that his appeal has been heard
and accepted by Wa-ko®’-da.

The sacred objects specially mentioned in the wi’-gi-e are as follows:

Wa-ko*’-da and his abiding places, the waters, trees, and hills; the
observance of certain sacred ceremonies, as when each morning a bit
of the soil, a sacred symbol, must be put on the forehead, and while
this sign is upon the suppliant’s face he must utter his cry of prayer.
At night this symbol may be removed, and when he takes his rest he
must lie with his face to the earth, never on his back. If he belongs
to the Ho®’-ga tribal division he must lie with his head to the right
side, if to the Tsi’-zhu his head must be toward the left. The ‘‘ willow
that never dies” is a symbol of old age or of the long continued life
craved for the people as a tribe; the battles in which men have
risked their lives for the continued existence of the tribe; the earth in

LA FLESCH] RITE OF VIGIL—FREE TRANSLATION. 139

which Wa-ko*’-da abides; the red dawn, a sacred symbol of life; the
little pipe that bears the messages of the people to Wa-ko"’-da; the
shrine containing the sacred hawk, symbol of the courage of the war-
rior; the seven sacred animal skins; the face of the old man roughened
and wrinkled by time; the aged man who in the councils sits clothed
in ceremonial attire, his head covered with eagle down, a sacerdotal
insignia; the four seasons of life through which all persons must
strive to pass; finally the calm and peaceful days to which the tribe
will at last arrive.
THE WI'-GI-E.

(Osage version, p. 415; literal translation, p. 550.)

Verily, at that time and place, it has been said, in this house,

The youngest of the brothers,

Arose and stood in silent contemplation.

Verily, it was at the time when the earth sat glorified amid her
blossoms and ripening fruit,

That the young brother stood in silent contemplation.

It was in the evening of the day,

When he stood at one end of the house,

With his head inclined to the right,

. He fell prone to the earth, where he lay outstretched.

BOO te

Bet ee eS Ler GH

10. Night passed. The god of day struck the heavens with a pale
light, .

11. Then the young brother arose, took that which was made
sacred (the soil of the earth),

12. Put it upon his brow and stood motionless.

13. The god of day ascended to a point midway between the eastern
horizon and the zenith;

14. The god of day moved on to the. middle of heaven;

15. The god of day descended to a point midway between the zenith
and the western horizon;

16. Then, in the evening of the day,

17. While yet the sacred soil remained upon the young brother’s
brow,

18. He shed tears while he slowly moved

19. To the borders of the village where,

20. With head inclined to the right,

1. He fell prone to the earth and lay outstretched,

22. And Wa-ko"’-da made the eyes of the youth to close in sleep.

23. Night passed. The god of day struck the heavens with a pale
light,
24. Then the young brother arose, took that which was made sacred,

140

THE OSAGE TRIBE. [BTA. ANN. 39

. Put it upon his brow and stood upright.
. He wandered from place to place as the god of day ascended to

a point between the eastern horizon and the zenith;

. He wandered from place to place as the god of day ascended to

the middle of heaven;

. Still he wandered from place to place as the god of day descended

to a point midway between the zenith and the western
horizon.

. Then, in the evening of the day,
. He came to a great spring where he paused and spake, saying:
. Even in this spot, within this spring itself, may be an abiding

place of the god of mysteries.

2. He removed from his brow the sign of vigil, the consecrated

soil of the earth.

. Then, with head inclined to the right,

He fell prone to the earth, where he lay outstretched,

5. And Wa-ko®’-da made the eyes of the youth to close in sleep.

3. Night passed. The god of day struck the heavens with a pale

light,

. The young brother arose and took that which was made sacred,
8. Put it upon his brow and stood upright.
. He wandered from place to-place as the god of day ascended to

a point midway between the eastern horizon and the zenith;

. He wandered from place to place as the god of day ascended to

the middle of heaven;

. Still he wandered from place to place as the god of day descended

to a point midway between the zenith and the western
horizon;

. Then, in the evening of the day,
. He came to a great elm tree where he paused and spake, saying:
4. Even in this spot, within this tree itself, may be an abiding

place of the god of mysteries.

. He removed from his brow the sign of vigil, the sacred soil of

the earth.

5. Then, with head inclined to the right,
. He fell prone to the earth where he lay outstretched,

And Wa-ko"’-da made the eyes of the youth to close in sleep.

. Verily, at that time and place, it has been said, in this house,

. At the beginning of the day,

. The young brother arose and took that which was made sacred,
. Put it upon his brow and stood upright. °

. He wandered from place to place as the god of day ascended to

a point midway between the eastern horizon and the zenith;

LA PLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 141

54

55

. He wandered from place to place as the god of day ascended to
the middle of heaven;

. Still he wandered from place to place as the god of day descended
to a point midway between the zenith and the western
horizon;

. Then, in the evening of the day,

. He came to a low hill that resembled the breast of a turkey. ©

. Close to the hill the young brother stood and spake, saying:

. Even in this spot, within this hill itself, may be an abiding
place of the god of mysteries.

. Upon this very hill I shall recline and sleep,

. Lo, I am weary in body and mind,

. I feel ready to depart for the spirit land.

. My elder brothers

4. May never find my body in this lonely spot.
5. After a pause he said: Toward the places where men

. Are wont to pass to and fro I must arise and go;
. He arose and wearily strode forth.

. In time he came to a little brook,

)9. Whose banks were covered here and there with groves of trees.

. Close to the brook he paused to rest.

. Near by stood a willow, a tree that never dies.

. To that tree he slowly moved and sat down,

. Then, clinging to the trunk of the tree, he tried to rise for a
further effort.

. He spake as to a responsive being, saying to the willow:

75. Ha! my grandfather,
76. It seems impossible for me to go on, O, grandfather.

. The tree replied, saying: O, little one!

8. The little ones shall always cling to me for support, as they

travel the path of life.

. Behold the base of my trunk which sends forth its supporting
roots.

. I have made them to be the sign of old age, O, little one.

. When the little ones make of me their symbol of old age,

. They shall not fail to live to see old age, as they travel the path
of life.

. Behold my bark that is roughened with age,

. That also,

. I have made to be the sign of old age.

. When the little ones make of me their symbol of old age,

. They shall not fail to live to see their faces roughened with age,
as they travel the path of life.

142

THE OSAGE TRIBE. [HTH. ANN. 39

. These lower outspreading limbs,
. [have made to be my arms, as I stand here.
. When the little ones make of my lower limbs the symbols of their

arms,

. They shall not fail to live to see their arms strengthened with age,

as they travel the path of life.

2. These curved limbs, bent with their weight,

. I have made to be the sign of old age.

. When the little ones make of me their symbol of old age,

. They shall not fail to live to see old age, as they travel the path

of life.

. The white blossoms upon my topmost branches,

. I have made to be the sign of old age.

. Aged men

. Are spoken of as having scant, yellowish hair.

. The little ones shall not fail to live to see their hair grown scant

and yellowish with age, as they travel the path of life.

. The young brother wearily strode homeward, and in time

. Came to the borders of the village,

. Where he paused to rest.

. Then, as in a passing vision, he saw men,

. In deadly strife, their war clubs rising and falling in blows and

parries.

. The vision passed; the young brother thought: Lo, I suffer in

body and mind,

. Isit true, as has been said, that Wa-ko®’-da holds in favor young

men of my age ?

. Even in this spot,

. Within this spot itself may be an abiding place of Wa-ko’-da.
. Then, with head inclined to the right,

. He fell prone upon the earth, where he lay outstretched.

. Suddenly a man

. He heard approaching, treading softly upon the earth as he came.
. The young brother lifted his head to see,

. But, verily, there came to him as he lay waiting no sign of a man.
. After a moment’s pause, a man

. He again heard approaching, the grass rustling at his every step.
. The young brother lifted his head to see,

. But, verily, there came to him no sign of a person as he lay

waiting.
After a moment’s pause,

. The right foot of the young brother was touched
2. By the man with his foot,

LA FLESCH] RITE OF VIGIL——-FREE TRANSLATION. 143

123.
124.

141.
142.
143.
144.
145.

146.
147.

148.
149.
150.

151.
152.

153.
154.

155.
156.

And the stranger spake, saying:
It is said that a man is wandering over the earth, suffering in
body and mind.

. Isit you who is thus spoken of, my younger brother, the stranger

asked.

. Yes, my grandfather, it is I,

. I who sit here, the young brother replied.

. The stranger spake, saying: Ha! my younger brother,

. Then it is you whose mind is steadfastly fixed upon the whole

earth, with a longing desire.

. Look upon me!

. The young man replied: O, my grandfather,

. LT look upon you

. And see every part of your body covered with red (the red

dawn).

. The stranger spake: Your mind is steadfastly fixed upon the

god whose every part is stained with red.

. Look upon me again!

. The young man replied: Little pipes (pipes used in ceremonies),
. Seven in number, I see you holding in your hands, as you stand,
. The odd one in number

. Profusely adorned with the scalps of men, O, my grandfather.
140.

The stranger spake: Even upon the sacred pipes your mind is
steadfastly fixed, my younger brother.

Look upon me again!

The young man replied? I look upon you, O, my grandfather,

A little (portable) shrine,

Most pleasing to look upon,

You hold under your arm, as you stand there, O, my grand-
father.

The stranger spake: Ha! my younger brother,

Even upon the sacred shrines your mind is steadfastly fixed,
my younger brother,

Look upon me again.

The young man replied: I look upon you, O, my grandfather,

Animal skins (the seven symbolic animal skins used in cere-
monies),

Lie spread beneath your feet,

Upon them you stand as they yield softly to the weight of your
feet.

The stranger spake: Ha! younger brother,

Even upon the sacred animal skins your mind is steadfastly
fixed.

Look upon me again!

The young man replied: As an aged man,

144 THE OSAGE TRIBE. [RTH. ANN. 39

157. Your face roughened with the wrinkles of age, I see you, O, my
grandfather.

158. The stranger spake: Even upon the appearance of an aged man
your mind is steadfastly fixed, my younger brother.

159. Look upon me again!

160. The young man replied: As an aged man (in sacerdotal attire),

161. With fluttering down of the eagle,

162. Adorning his head, I see you, O, my grandfather;

163. As an aged man,

164. With the stem of a pipe between his lips, I see you, O, my
grandfather.

165. Again, I see you as amidst the four great divisions of the days,

166. Standing there as though in your personal abode, O, my grand-
father.

167. The stranger spake: Ha! my young brother,

168. Even upon the four great divisions of the days your mind is
steadfastly fixed, my younger brother.

169. The young man replied: Verily, amidst the days that are
beautiful and peaceful,

170. I see you standing as though in your personal abode, O, my
grandfather.

171. The stranger spake: Even upon the days that are beautiful and
peaceful, your mind is steadfastly fixed, my younger brother.

Duties or *rHe Do-poy’-HON-GA.

The first song of this group refers to the honor conferred upon the
man who is chosen as Do-do"’-ho®-ga for a ceremonially organized
war party, and also to the difficulty of the task required of him, that of
taking of the rite of No®’-zhit-zho", the ceremonial appeal to Wa-
ko®/-da on behalf of all the people for success in the common enter-
prise. The words of the song, which has one stanza, are few, but to
the Osage who knows the war rites they tell the story of the choice of
the Do-do®’-ho"-ga whose responsibility is placed even higher than
that of an actual commander. A free translation of only the first two
lines of the song are given, as the other lines are repetitions.

LA PLESCHE] RITE OF VIGIL—FREE TRANSLATION. 145

Sone 1.

(Osage version, p. 419; literal translation, p. 556.)

M.M. d = 168 Transcribed by Alice C. Fletcher

aa AS r r i f if r r r r

Thewi-ta ha, the wi-ta, Wa-tse-xi-etha,thowi-ni da,

the wi-ta ha, the wi-ta, | Wa-tse-xi-e tha, tho wi-ni, da.

FREE TRANSLATION.
ils

This is what I have, what I have to give.
A task most difficult to perform I give to thee.

The second song refers to the call to the No®’-ho"-zhi"-ga to assem-
ble. In this call the Men of Mystery are bidden to bring with them
the pipe, the knife, and the war club, articles consecrated for use as
symbols in the war ceremonies; the bows and arrows (metaphorically,
warriors); wishes for success in the capture of trophies and spoils;
and finally, the return of the war party from the night of uncertainty
to the day of life and reality.

Two lines only of each stanza, the first and fourth, are translated
as the others are repetitions.

3594°—257 10

146 THE OSAGE TRIBE. [ETH, ANN. 39

Sone 2.
(Osage version, p. 420; literal translation, p. 556.)

M.M a - 99 Transcribed by Alice C.Fletcher

f
I-ba ’thima-don, I - ba ’thim a-dom, Ni-ka ane

A A A A
: eae pee Fh. = =
r silahpeie. te f fonahol abr

ko wi tha ha, Ni-ka xo-be ko wi _ thaha.

FREE TRANSLATION.
1.

Come hither, ye Men of Mystery,
Bring ye the pipe, bring ye the pipe.

2.
Come hither, ye Men of Mystery,
Bring ye the knife, bring ve the knife.

3.

Come hither, ye Men of Mystery,
Bring ye the club, bring ye the club.

4.

Come hither, ye Men of Mystery,
Bring ye bows, bring ye bows.

5.

Come hither, ye Men of Mystery,
Bring ye arrows, bring ye arrows.

6.

Come hither, ye Men of Mystery,
Bring ye scalps, bring ye scalps.

LA FLESCHD] RITE OF VIGIL—FREE TRANSLATION. 147

fe

Come hither, ye Men of Mystery,
Bring ye spoils, bring ye spoils.

8.
Come hither, ye Men of Mystery,
Bring ye the day, bring ye the day.
The third song, of but one stanza, is composed wholly of vocables
that are imitative of the cry of the Do-do®’-ho®-ga during his vigils.

9

Sone 3.

(Osage version, p. 421; literal translation, p. 557.

M.M. o - 168 Transcribed by Alice C. Fletcher
A

I thaha ha hehetha, I tha ha ha he he tha ha,

tha ha, I tha ha ha _ he he tha.

SonGs oF SEIZING THE WA’-DO*-BE.

The next group, composed of six songs and three wi’-gi-es, bears
the title Wa-thu’-¢e Wa-tho", which freely translated is Songs of
Seizing the Wa’-do™-be. The Wa’-do"-be is the old warrior chosen
by the Singer to recount the thirteen prescribed military honors won
by him and called o-do®’ (see p. 67). The three wi’-gi-es relate to the
military honor symbols of the Tsi’-zhu division and the Ho®’-ga and
Wa-zha’-zhe subdivisions of the great Ho"’-ga division. The sym-
bols of the Tsi’-zhu are thirteen of the sun’s rays; those of the Ho?’-ga
subdivision thirteen footprints of the black bear; those of the Wa-
zha’-zhe subdivision thirteen willow trees that grow near the water’s
edge.

When the reciting of the Wi’-gi-e of the Dream has come to a close
and the wailing of the Singer and the women has ceased, the Singer
puts back the pipe and the hawk in their places near the shrine and
goes to his place by the side of the Xo’-ka. As soon as the Singer
is seated the Sho’-ka rises, takes the ceremonial pipe, and again
places it in the hands of the Singer. Then in low tones the Sho’-ka
and the A’-ki-ho™ Xo’-ka prompt the Singer in his part of the next
act. Following the instructions given him, the Singer, if he is a
Ho®’-ga, approaches a man on the Tsi’-zhu side of the lodge and,

148 THE OSAGE TRIBE. [ETH. ANN. 39

grasping a corner of his blanket, leads him to a seat prepared for him
back of the black bear skin spread upon the ground for symbolic
purposes at the west end (fig. 2). There the Singer takes away
from the man, who is the chosen Wa’-do®-be, his blanket and puts
upon him a new one ornamented with a broad beaded blanket band
and bids him sit down on the robes spread upon the ground for his
comfort. When the Wa’-do"-be is seated the Singer fastens to his
scalp lock a scarlet deer’s tail headdress badge which only a warrior
who has won military honors is privileged to wear, and he also places
upon the back of the Wa’-do®-be a rawhide shield painted with
symbolic designs and ornamented with eagle feathers.

Having performed this duty, the Singer returns to his seat, when
the Sho’-ka brings to the A’-ki-ho™ Xo’-ka thirteen willow saplings.
These the A’-ki-ho" Xo’-ka divides into two bunches, one having
seven saplings and the other six. He grasps the two bunches about
a span’s length from the butt ends, holding the bunch containing
seven saplings in his left hand and the bunch having six in his right.
He crosses the lower ends of the two bunches at right angles, the
bunch containing seven saplings being uppermost, and, holding them
in this manner he gives them to the Sho’-ka, who carries them to
the Singer and places them in his hands without disturbing their
order. The Singer then carries the two bunches of saplings to the
Wa’-do"-be and places them before him on the ground exactly as
they had been arranged by the A’-ki-ho" Xo’-ka, so that the bunch
containing the seven saplings lies toward the Ho"’-ga side of the
house and that containing the six saplings toward the Tsi-zhu side
(fig. 2).

When the Singer returns to his seat, after placing before the
Wa’-do"-be the thirteen willow saplings, the A’-ki-ho® Xo’-ka and his
assistants begin to sing the songs, at the same time the No®’-ho"-zhi"-ga
of the Ho®’-ga and the Tsi’-zhu divisions begin the recitation of
their wi’-gi-es. The singing of the songs and the reciting of the
wi’-gi-es continue together to the end of the fourth song. The
Wa’-do"-be then rises and begins to recount his o-do"’, his sonorous
voice mingling with the din but rising above the confusion of sounds.

The wi’-gi-es will be given first, as they refer directly to the pre-
scribed number of o-do®’ to be won and ceremonially recounted by
the successful warrior.

THE WI'-GI-E.
(Osage version, p. 421; literal translation, p. 557.)
Unmoprriep Form As Recirrep By THE IN-GTHON’-Ga (Puma) GENS.
. Verily, at that time and place, it has been said, in this house,

. The black bear that is without a blemish
. Fell suddenly to meditating upon himself;

wn

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 149

4,

(Sai

Verily, at a time when the moon of the rutting of the deer was
still young,

He fell to meditating upon himself,

Upon the period of time when he must rest his haunches (hiber-
nate).

Verily, he was seized with the longing desire, and he stood
bewildered, motionless.

Then, suddenly, he rushed hither and thither, always returning
to the spot from which he started.

. At last he took his footsteps

. To the top of a hill,

. Where he stood motionless.

. Then again he rushed hither and thither, but always returned to

the spot from which he started.

. Then, as before, he took his footsteps

To the side of a hill,

5. To a patch of bunch grass.
. Close to the patch of grass he came and stood, motionless.

. Then the patch of bunch grass

He tore up and gathered in a pile,

. Nevertheless he did not rest his haunches, it has been said, in this

house.

. As before, he then took his footsteps, it has been said, in this

house,

. Verily, to the side of a hill,

To a bush of stunted oaks.
Close to the bush he came and stood, motionless,

. Then he tore up the bush and gathered it into a pile,

Nevertheless he did not rest his haunches, it has been said, in this
house.

. Then, as before, he took his footsteps, it has been said, in this

house,

. Verily, to a brook whose banks were studded here and there with

forests,

. To a bush of redbud trees.
. Verily, at that time and place,

He tore up the redbud trees and gathered them into a pile,

. Nevertheless he did not rest his haunches, it has been said, in this

house.

. Again, as before, he took his footsteps, it has been said, in this

house,

. Verily, to a brook whose banks were studded here and there with

forests,

150 THE OSAGE TRIBE. [BTH. ANN. 39

34. To a bunch of grapevines the roots of which

35. He tore up and gathered into a twisted pile,

36. Nevertheless he did not rest his haunches, it has been said, in this
house.

37. Then, as before, he took his footsteps, it has been said, in this
house,

38. To a young cedar tree,

39. That stood on the side of a hill,

40. Then to a crevice in a rock,

41. Where, pressed with the desire to rest his haunches,

42. He came and stood, motionless,

43. Nevertheless he did not rest his haunches, it has been said, in this
house.

44. Verily, at that time and place, it has been said, in this house,

45. He came to a young cedar tree.

46. Close to it he sat,

47. Where, within his reach lay some stones,

48. Which he gathered around him.

49. Verily, at that time and place,

50. He turned over the stones and arranged them about himself,

51. So that in their shelter he might rest his haunches.

52. One of these stones

53. He placed over his head, then he sat in the shelter,

54. To rest for a period of seven moons.

55. The close of the season drew near as he sat.

56. Verily, at that time and place

57. He awoke and thought: ‘I have, indeed, come to a division of
time.”’

58. The small insects swarmed about his hiding place.

59. He heard their humming as he sat in silent contemplation.

60. Again he thought: “I have now come to a division of time.”

61. Verily, it has been said, in this house,

62. He suddenly heard the calls and the songs of birds around his
hiding place,

63. And as he sat he thought: ‘“‘I have, indeed, come to a division of
time,’ it has been said, in this house.

64. Verily, at that time and place, it has been said, in this house,
65. As the god of day approached,

66. The black bear came to the door of his house,

67. Rubbing together the palms of his hands as though in gladness.

68. Then he lifted them to the sun in greeting.
69. Verily, at that time and place, it has been-said, in this house,

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. isp

70.
gle

He addressed the sun, saying: ‘‘ Ha! my grandfather,”
Then, as though to himself, he spake, saying: ‘‘ Verily, my flesh
has become shrunken as I lay asleep.”

. The sun spake, saying: “Ha! thou person,
. Thou hast indeed caused thyself to find the means by which to

reach old age,’’ it has been said, in this house.

. Verily, at that time and place, it has been said, in this house

. At the right side of the door of his house

. He placed on the ground the impress of a foot,

. And spake, saying: ‘‘ This footprint

. I have not made without a purpose.

. The warriors of the Wa-zha/-zhe,

. Together with those of the Tsi’-zhu,

. Shall use this footprint, in their life’s journey, for counting their

o-do®’.

. When they use this footprint for counting their o-do"’,

. They shall always count with accuracy their counting rods.”

. At the left of the door

. He placed upon the ground the impress of a foot,

. And spake, saying: ‘‘The warriors of the Wa-zha’-zhe,

. Together with those of the Tsi’-zhu,

. Shall use this footprint, in their life’s journey, for counting their

o-do®’.

. When they use this footprint for counting their 0-do”’,
. They shall always count with accuracy their counting rods,” it

has been said, in this house.

wi’-GI-E—continued.

1. Verily, at that time and place, it has been said, in this house,

iw)

. There dwelt upon the earth the Wa-zha’-zhe, a people having

seven sacred fireplaces.

. Verily, there were none among the people who were timid and

craven.

. Verily, at that time and place, it has been said, in this house,
. One of the Wa-zha’-zhe (gens)

Had made of a mysterious animal

. His body and stood as a person.

. Verily, of the male beaver

. He had made his body, and stood as a person.

. Verily, at that time and place, it has been said, in this house,
. The beaver went forth, even against the current of the river,

. Rippling the surface of the water as he lay outstretched,

. And he spake, saying: ‘‘ Behold the ripples of the water,

THE OSAGE TRIBE. [ETH. ANN. 39

. It is the parting of the gods of waters, as they make way for me.
. When the little ones make of me their body,
. The gods of the waters shall make way for them also, as they

travel the path of life.

. Behold the left side of the river.

. The left side of the river

. I have made to be the left side of my own body.

. When the little ones also make of it the left side of their body,
. That side of their body shall be free from all causes of death.

. Behold the strong current of the river.

3. The strong current also

. [ have made to be the cavity of my body. :
. When the little ones also make it to be the cavity of their own

body,

. The cavity of their body shall be free from all causes of death.
. Verily, at that time and place, it has been said, in this house,
. He came to a bend of the river.

. Close to the bend he lay outstretched,

. The soft earth along the edges of the water he gathered together,
. Into a pile and daubed it over the walls of his house,

. And thus he became possessed of a dwelling.

. The beaver spake, saying: ‘‘ When the little ones also cause them-

selves to become possessed of dwellings,

. They shall make themselves to be free from all causes of death,”

it has been said, in this house.

5. Verily, at that time and place, it has been said, in this house,

. The beaver came to a bend of the river.

. Close to the bend he lay outstretched.

. Upon the bank stood a willow sapling.

. He cut the willow to the ground,

. And spake, saying: ‘‘There are peoples who dwell toward the

setting of the sun,

. It is upon those peoples I have made this tree to fall.”’

. To the right side of the door of his house,

. He dragged the willow sapling,

. And spake, saying: ‘“‘ This willow sapling,

. I have not brought to the door of my house without a purpose.

. When the little ones go against their enemies, toward the setting

of the sun,

. They shall use this sapling to count those they slay.
. Then shall the little ones count with accuracy their o-do’, as

they travel the path of life,” it has been said, in this house.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 153

49.
50.
ol.
52.
53.
o4.
55.
56.
57.
08.
59.
60.
61.
62.
63.
64.
65.

Verily, at that time and place, it has been said, in this house,

The beaver came to the seventh bend of the river.

Close to the bend he lay outstretched.

Upon the bank stood the seventh willow sapling.

He cut the sapling to the ground,

And spake, saying: ‘‘ This sapling also,

I have not cut down without a purpose.

There are peoples who dwell toward the setting of the sun.

It is upon those peoples I make this tree to fall.

To the right side of the door of his house

He dragged the willow sapling,

And spake, saying: ‘‘ This willow sapling,

I have not brought to the door of my house without a purpose.

The warriors of the Tsi’-zhu,

And those of the Ho®’-ga,

Shall use these willow saplings for counting their o-do"’,

When they use these saplings for counting their 0-do"’, as they
travel the path of life,

. The little ones shall always count with accuracy their o-do®’,”

it has been said, in this house.

. Verily, at that time and place, it has been said, in this house,

. The beaver came to a bend of the river.

. Close to the bend he lay outstretched.

. Upon the bank stood a willow sapling.

. He cut the sapling to the ground,

. And spake, saying: ‘“‘There are peoples who dwell toward the

setting of the sun.

. It is upon those peoples I have made this tree to fall.”

. To the left side of the door of his house,

. He dragged the sapling,

. And spake, saying: ‘‘ This willow sapling,

. I have not brought to the door of my house without a purpose.

. When the little ones go toward the setting of the sun against their

enemies,

. They shall use this sapling to count those they slay,
. Then shall the little ones count with accuracy their o-do"’, as

they travel the path of life,” it has been said, in this house.

. Verily, at that time and place, it has been said, in this house,
. He came to the sixth bend of the river.

. Close to the bend he lay outstretched.

. Upon the bank stood the sixth willow sapling.

. He cut the sapling to the ground,

154 THE OSAGE TRIBE. [ETH. ANN. 33

86. And spake, saying: ‘This sapling

87. I have not cut down without a purpose.

88. There are peoples who dwell toward the setting of the sun.

89. It is upon those peoples I have made this tree to fall.”

90. To the left side of the door of his house

91. He dragged the willow sapling,

92. And spake, saying: ‘‘ This sapling also

93. I have not brought to the door of my house without a purpose.

94. The warriors of the Tsi’-zhu,

95. And those of the Ho®’-ga,

96. Shall use these saplings for counting their o-do?’.

97. When they use these saplings for counting their o-do*’,

98. They shall count with accuracy their o-do"’, as they trayel the
path of life,” it has been said, in this house.

The wi’-gi-e relating to the military honor symbols, namely, the
seven and six imprints of the Black Bear’s feet, belongs to the
Wa-ca’-be (Black Bear) gens. The members of this gens alone can
recite it without modification. The other gentes belonging to the
Ho®’-ga subdivision of the Ho"’-ga great division are privileged to
recite the wi’-gi-e, but in modified form. The preceding wi’-gi-e
recited by Wa-xthi’-zhi is the modified form used by his gens, the
T*-etho"’-ga (Puma). Wa-xthi’-zhi was taught this wi’-gi-e by his
father, Wa-thu’-ts’a-ga-zhi. With some hesitation Wa-xthi’-zhi also
gave the Beaver and the Willow Wi’-gi-e of the Wa-zha’-zhe Wa-no"
gens. The members of the Wa-zha’-zhe Wa-no® gens alone could
recite the wi’-gi-e in full. Those of the other gentes composing the
Wa-zha’-zhe subdivision of the Ho®’-ga great division are privileged
to recite it, but in modified form.

Wa-tse’-mo*-i", of the Black Bear gens (Pl. 7, A), who received his
instructions from an older relative of the same name who was also a
member of the Black Bear gens, said that the wi’-gi-e of the Black
Bear and that of the Wa-zha’-zhe Wa-no"® gentes should both be
recited as one wi’-gi-e; therefore Wa-tse’-mo"-i" gave them both as
one continuous wi’-gi-e.

The Black Bear and the Wa-zha’-zhe Wa-no" are the principal war
gentes of the Ho®’-ga tribal division.

Wi’-cI-E oF THE Brack BEAR AND Wa-ZHA’-ZHE WaA-NO™ GENTES.
By Wa-tsp’-mMo%-1.
(Osage version, p. 426; literal translation, p. 562.)

1. They said, it has been said, in this house,
2. The male black bear, he that is without blemish,
3. Fell to meditating upon himself.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 155

4,
5.
6.

Verily, when the moon of the rutting of the deer was waning,

He fell to meditating upon himself.

Verily, it was at the time of the year when the earth was great
in the ripeness of her fruits,

. He fell to meditating upon himself.

. To the four winds,

. Even to each one of the winds,

. He rushed and stood perplexed, with paws uplifted and claws

outspread.

. Moved suddenly by the desire to rest his haunches,
12. He stood perplexed, it has been said, in this house.

. They said, it has been said, in this house,

. The black bear went on with quickened footsteps,

. To.a patch of bunch grass,

. Where he paused and stood,

. Then suddenly he plucked and gathered the bunches of grass

into a pile,

8. Nevertheless he did not put down his haunches to rest.
. Even as he moved about,
. He spake, saying: “I have not gathered these grasses together

without a purpose.

. When the little ones go toward the setting of the sun against

their enemies,

2. They shall make use of this act when they go forth to make

their enemies to fall.

. When they use this act as they go forth to make their enemies

to fall,

. It shall be easy for them to make their enemies to fall.
. When they use this act in their supplications for success,
. They shall never fail to win success, as they travel the path of

life,’ it has been said, in this house.

7. They said, it has been said, in this house,
8. The black bear went on with quickened footsteps,
. Verily, to the edge of a forest within the bend of a river where

he paused and stood,

. In silent meditation upon himself.

. To this time he had not rested his haunches.

. Seven moons he must sit and rest, he knew,

. But stood perplexed, bewildered.

. Near by there stood a bush, of redbud trees.

. He tore down the bush and crushed to pieces the trees,
. The pieces he gathered into a pile.

. That he might rest his haunches thereon,

156

38.
. Nevertheless he rested not his haunches,
. And he spake, saying: “‘I have not performed this act without

THE OSAGE TRIBE. [BTH. ANN. 39

He gathered the pieces into a pile.

a purpose.

. When the little ones go toward the setting of the sun against

their enemies,

2. They shall use this act in their appeals for aid to overcome their

enemies.

. When they use this act in their appeals for aid to overcome

their enemies,

. They shall enable themselves to win with ease the divine favor,

as they travel the path of life.

. When they use this act in their supplications for aid to overcome

their enemies,

. They shall enable themselves to win with ease the divine favor,

as they travel the path of life.”

. They said, it has been said, in this house,
. The bear went on with quickened footsteps
49.

To the opposite edge of the forest,
Where he paused and stood.

. Close to a gray arrow-shaft tree,

. He paused and stood.

. Verily, in silent meditation upon himself,

. Upon the resting of his haunches,

5. He contemplated as he moved about,

. And upon the period of seven moons in which he must rest.

. He tore down the arrow-shaft tree, broke trunk and limbs to

pieces,

. And gathered the pieces together into a pile.

. Nevertheless he rested not his haunches.

. Even as he went about,

. He spake, saying: ‘‘I have not performed this act without a

purpose.

. When the little ones go toward the setting of the sun against

their enemies,

. They shall use this act in their appeals for aid to overcome their

enemies.

. When they use this act in their appeals for aid to overcome

their enemies,

5. They shall enable themselves to win with ease the divine favor,

as they travel the path of life.

. When they use this act in their supplications for aid to over-

come their enemies.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 157

67.

They shall enable themselves to overcome their enemies with
ease, as they travel the path of life,’ it has been said, in this
house.

. They said, it has been said, in this house,

. The bear went on with quickened footsteps,

. To a brook, the banks of which were bare of trees,

. Where stood a single never-dying willow.

. Close to the willow he paused and stood,

. Even as the male black bear,

. Paused to meditate upon himself,

5. Upon the period of seven moons in which he must sit,

. And quietly rest his haunches,

. Verily, he gave much thought to himself.

. Then he suddenly seized the never-dying willow,

. And broke into pieces its trunk and limbs,

. Gathered the pieces into a pile.

. That he might rest his haunches thereon,

. He gathered the pieces together and arranged them in a pile.
. Nevertheless he rested not his haunches.

. Then, even as he moved away,

. He spake, saying: “This act also,

. I have not performed without a purpose.

. When the little ones go toward the setting sun against their

enemies,

. They shall use this act in their appeals for aid to overcome their

enemies.

. When they use this act in their appeals for aid to overcome their

enemies,

. They shall enable themselves to win with ease the divine favor,

as they travel the path of life.

. They shall also use this act in their supplications to overcome

their enemies with ease.

2. When they use this act in their supplications to overcome their

enemies with ease,

. They shall enable themselves to overcome their enemies with

ease, aS they travel the path of life,” it has been said, in this
house. :

. They said, it has been said, in this house,

. The bear moved on with quickened footsteps,

. To a hummock,

. Where he paused and stood.

. Verily, in meditation upon himself,

. He looked about him over the land,

. In search for a place wherein to rest his haunches,

158

101.
102.

103.
104.
105.

106.
107.
108.
109.

110.

Wilale

112.

113.

114.

115.

116.

117.
118.
119.

120.
121.
122.
123.

124.
125.
126.
127.
128.
129.
130.
131.

132.
133.
134.

THE OSAGE TRIBE. [eTH. ANN. 39

And stood: perplexed and bewildered.

For a period of seven moons he must rest, he knew,

But he stood perplexed and bewildered.

He quickly tore open the hummock

To rest his haunches therein.

Nevertheless he rested not his haunches.

Then he spake, saying: “This act also,

I have not performed without a purpose.

When the little ones go toward the setting sun against their
enemies,

They shall use this act in their appeals for aid to overcome their
enemies.

When they use this act in their appeals for aid to overcome their
enemies,

They shall enable themselves to win with ease the divine favor,
as they travel the path of life.

They shall also use this act in their supplications for aid to over-
come their enemies with ease.

When they use this act in their supplications for aid to over-
come their enemies with ease,

They shall enable themselves to overcome their enemies with
ease, as they travel the path of life,” it has been said, in this
house.

They said, it has been said, in this house,

The bear moved on with quickened footsteps,

To a valley where he paused and stood.

To this time he had not found a place wherein to rest his
haunches.

He longed to sit down to rest,

But moved about perplexed and bewildered.

He knew he must rest for a period of seven moons,

But knew not where or how and was perplexed.

Verily, at that time and place, it has been said, in this house,
He gathered together some small stones,
And arranged them in a pile.

Seven in number were the stones,

He had gathered together,

And arranged in a pile,

Whereon to rest.

Nevertheless he rested not his haunches.
Then, even as he moved away,

He spake, saying: ‘This act also,

I have not performed without a purpose.

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LA PLESCHE] RITE OF VIGIL—FREE TRANSLATION. 159

135.

136.

137.
138.
139.

140.
141.

142.

143.

144.
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146.
147.
148.
149.
150.
WoW...
152.
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157.
158.
159.
160.
161.

162.
163.
164.
165.
166.
167.
168.
169.
170.

When the little ones go toward the setting sun against their
enemies,

They shall make use of these stones, as they travel the path of
life.

The little ones of the Tsi/-zhu,

And the little ones of the Wa-zha’-zhe,

Shall use these stones to purify their bodies by heating them
(the ceremonial vapor bath) (PI. 8).

When they use these stones for purifying their bodies,

They shall be free from all causes of death, as they travel the
path of life.

When they use them in their supplications for aid to overcome
their enemies,

They shall enable themselves to overcome their enemies with
ease, as they travel the path of life,” it has been said, in this
house.

They said, it has been said, in this house,

The bear moved on with quickened footsteps,

To the top of a rocky cliff,

To the entrance of a cave where he paused and stood.

To this time he had not found a place wherein to rest.

He knew that he must rest his haunches,

But he moved about in perplexity.

For a period of seven moons he must rest,

But was perplexed, for he knew not where or how.

Verily, at that time and place, it has been said, in this house,

He moved close to the house (the cave) and paused.

Then, into the door, at the right side,

He partly entered and paused.

Verily, at that time and place, it has been said, in this house,

He beheld the interior of a house, mysterious in all its aspects.

He moved farther into the house and sat down.

When he had entered the house and sat down,

He became conscious of having found for himself a house with
a room most pleasing and satisfying,

Of having come to a house that was mysterious in all its aspects,

Verily, a house that excluded the light of day, he had found.

He thought: “Lo, even the door of my dwelling

Is mysterious.

No one can look in and intrude upon me.”

Verily, at that time and place, it has been said, in this house,

He put down his haunches,

To rest for a period of seven moons.

He put down his haunches,

160°

171.
172.
173.
174.
175.
176.
Witte

178.
179.

180.

181.
182.
183.
184.
185.
‘186.
187.
188.

189.
190.

On:
192.

193.
194.
195.
196.
197.
198.

199.

200.
201.

202.
203.
204.

THE OSAGE TRIBE. (ETH. ANN. 39

And sat undisturbed,

Until six moons had passed,

Then, following this lapse of time,

He made a close examination of his body,

Looking carefully over all its parts.

Verily, at that time and place, it has been said, in this house,

He thought: “Lo, my flesh has shrunken to nothing, in the
time I have here sat.’’

Verily, at that time and place, it has been said, in this house,

He thought: ‘‘ Verily, | am a person of whom the little ones
should make their bodies,

They should make of me an emblem of old age,’
said, in this house.

)

it has been

They said, it has been said, in this house,

While he was yet in this contemplative mood,

He thought: ‘The little ones shall make of me their bodies.

When the little ones make of me their bodies,

These my toes that are folded together,

I have made to be the sign of old age.

When the little ones make of me their bodies,

They shall live to see their toes folded together with age, as they
travel the path of life.

When the little ones make of me their bodies,

They shall be free from all causes of death, as they travel the
path of life.

When the little ones make of me their bodies,

They shall cause themselves to be difficult to overcome by
death,” it has been said, in this house.

They said, it has been said, in this house,

That he spake again, saying: ‘These words shall forever stand,

Behold the wrinkles of my ankles,

I have made them to be the sign of old age.

When the little ones reach old age,

They shall see their ankles wrinkled with age, as they travel the
path of life,

When the little ones make of me their bodies,” it has been said,
in this house.

They said, it has been said, in this house,

That he spake again, saying: ‘‘ Behold the muscles of my thigh,
loosened with age.

Those loosened muscles also,

I have made to be the sign of old age.

When the little ones make of me their bodies,

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 161

205.

206.
207.

208.
209.

210.
211.

212.
213.
214.
215.

216.
217.

218.
219.

220.
221.
222.
223.
224.
225.

226.
227.

228.
229.

230.
231.
232.
233.
234.

They shall live to see the muscles of their thighs become loosened
with age.

When the little ones make of me their bodies,

They shall be free from all causes of death, as they travel the
path of life.

When the little ones make of me their bodies,

They shall cause themselves to be difficult to overcome by
death,” it has been said, in this house.

They said, it has been said, in this house,

That he spake again, saying: ‘‘Behold the muscles of my
abdomen, loosened with age.

Those loosened muscles also,

I have made to be the sign of old age.

When the little ones make of me their bodies,

They shall live to see the muscles of their abdomen become
loosened with age, as they travel the path of life.

When the little ones make of me their bodies,

They shall be ‘free from all causes of death, as they travel the
path of life.

When the little ones make of me their bodies,

They shall cause themselves to be difficult to overcome by
death,” it has been said, in this house.

They said, it has been said, in this house,

“Behold my ribs that lie in ridges along my side.

The ridges of my ribs also,

I have made to be the signs of old age.

When the little ones make of me their bodies,

They shall live to see the ridges of their ribs on their bodies, as
they travel the path of life.

When the little ones make of me their bodies,

They shall be free from all causes of death, as they travel the
path of life.

When the little ones make of me their bodies,

They shall cause themselves to be difficult to overcome by
death,” it has been said, in this house.

They said, it has been said, in this house,

“Behold the loosened muscles of my arms.

I have made them also to be the signs of old age.

When the little ones make of me their bodies,

They shall live to see the muscles of their arms become loosened
with age, as they travel the path of life.

. When the little ones make of me their bodies,

3594°—25+ 11

THE OSAGE TRIBE. [ETH. ANN. 39

. They shall cause themselves to be difficult to overcome by

death,” it has been said, in this house.

. They said, it has been said, in this house,
. “Behold the loosened muscles of my chin.

239. Those loosened muscles also,

240. I have made to be the sign of old age.
. When the little ones make of me their bodies,
2. They shall live to see the muscles of their chins become loosened

with age, as they travel the path of life.

. When the little ones make of me their bodies,
. They shall be free from all causes of death, as they travel the

path of life.

. When the little ones make of me their bodies,
. They shall cause themselves to be difficult to overcome by

death,” it has been said, in this house.

. They said, it has been said, in this house,
. That he spake again, saying: “‘ Behold the wrinkles in the cor-

ners of my mouth.

. Those wrinkles also,

. [have made to be the sign of old age.

. When the little ones reach old age,

. They shall see the corners of their mouths wrinkled with age,

as they travel the path of life,” it has been said, in this house.

3. They said, it has been said, in this house,

. “Behold the wrinkles in the corners of my eyelids.

5. Those wrinkles also,

. [have made to be the signs of old age.

. When the little ones reach old age,

8. They shall see the corners of their eyelids wrinkled with age, as

they travel the path of life,” it has been said, in this house.

. “Behold the bareness of my forehead.

. Also,

. When the little ones reach old age,

. They shall see their foreheads grown bare with age,” it has been

said, in this house.

. ‘Behold the hair on the crown of my head grown scant with age.
. The scantiness of my hair also,

. L have made to be the sign of old age.

. When the little ones make of me their bodies,

. They shall live to see the hair on the crown of their heads grown

scant with age.

. When the little ones make of me their bodies,

LA FLESCH] RITE. OF VIGIL—FREE TRANSLATION. 163

. They shall be free from all causes of death, as they travel the

path of life, it has been said, in this house.

. When the little ones make of me their bodies,
. They shall cause themselves to be difficult to overcome by

death, as they travel the path of life, it has been said, in this
house.

. When the little ones make of me their bodies,
. When they reach old age,
. They shall see the hairs of their heads whitened with age,”’ it

has been said, in this house.

. They said, it has been said, in this house,

. That he spake again, saying: ‘‘The little ones shall reach old age.
. The days that are calm and peaceful,

. And the four successive seasons of life,

. The little ones shall bring themselves to see, as they travel the

path of.life,” it has been said, in this house.

. They said, it has been said, in this house,

. Again the bear examined himself.

. Then to the right side of the door of his house,

. He moved and he paused.

. He stood gazing upon the land before him.

. Verily, he saw the land overspread with a smoke-like mist.

. He heard the sighing of the winds among the tops of the trees.

. He moved farther out, where he paused and stood,

. And the birds

. All around him sang,

. And he stood listening to the noise of their songs.

. Verily, at that time and place, it has been said, in this house,
. The bear moved forward and placed upon the ground six im-

prints of his feet,

. As symbols of certain deeds most difficult to accomplish.
. He did not place the six footprints upon the ground without a

purpose.

. He spake, saying: “‘ Behold I have placed upon the ground six

footprints.

. Toward the setting of the sun,

. The little ones shall win o-do®’ (military honors).

. Verily, I have made these footprints to represent those deeds.”
. Verily, at that time and place, it has been said, in this house,

. He took one step forward,

. Then from there he placed seven footprints upon the ground,

. And he spoke, saying: ‘‘ These footprints also,

. IL have not placed upon the ground without a purpose.

. They are the footprints spoken of as the Seven Footprints.

164 THE OSAGE TRIBE. (ETH. ANN. 39

305. Verily, I have placed them here to remain for all time to come.

306. They are the valorous deeds spoken of as o-do?’.

307. Verily, I have placed them here to remain for all time to come,

308. The valorous deeds spoken of as the Seven O-do"’,

309. I have verily placed here to remain for all time,’
said, in this house.

,

it has been

310. They said, it has been said, in this house,

311. The bear went forth with quickened footsteps,

312. And came to a land upon which the air quivered with the warmth
of the sun.

313. The grass rustled to the tread of his feet as he paused and stood.

314. He went forth with quickened footsteps,

315. And came to a little house (the beaver’s house), where he paused
and stood.

316. He went forth with quickened footsteps,

317. And came to the edge of a river where he paused and stood.

THE PART BELONGING TO THE WA-ZHA’-ZHE WA-NON GENS.

318. Verily, at that time and place, it has been said, in this house,

319. There stood the male beaver,

320. Gathering with his tail the soft mud,

321. Which he placed in a pile,

322. And spake, saying: ‘‘I have gathered this pile of mud not with-
out a purpose.

323. When the little ones go toward the setting sun against their
enemies,

324. They shall use the soft earth ® in their appeals for aid to over-
come their enemies with ease.

325. When they use the soft earth in their appeals for aid to over-
come their enemies with ease,

326. They shall enable themselves to overcome their enemies with
ease, as they travel the path of life,” it has been said, in this
house.

327. They said, it has been said, in this house,

328. The beaver moved to the strong current of the stream,
329. Slapping the water with his tail.

330. Verily, he went up the river against its current,

5 The mud of the bottom of the lakes or running streams is the supplicatory symbol of the gentes of the
Wa-zha’-zhe subdivision that represents the water portion of the earth in the tribal organization. The
members of this subdivision may use the soil of the dry land in their supplicatory rites, but such soil repre-
sents the original type, i. e., the soft mud of the lakes or running waters. In lines 319 to 326 of this wi’-gi-e,
the ancient Nos’-hos-zhis-ga have expressed, in mythic form, their conception that the great life-giving
power resides within the waters as well asin the sky and the dryland. In accordance with this conception
the supplications of the people are directed to the waters as well as to the sky and to the dry land.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 165

331.
332.
333.
334.
335.
336.
337.
338.

339.

340.

341.

Rippling the surface as he pushed forward,

To the first bend of the river.

Upon the water’s edge stood a young willow,

Which he quickly cut to the ground,

And hastily dragged it toward his home.

Within the right side of the door of his house

He dragged the young willow, then laid it down,

And he spake, saying: ‘‘It is not without a purpose that I have
brought home this young willow.

When the little ones go toward the setting sun against their
enemies,

They shall use this young willow for counting their o-do®’
(military honors).

When the little ones use the young willow for counting their
o-do"’, as they travel the path of life,

. Then shall they count their o-do™’ with ease (accuracy),’’ it has

been said, in this house.

. They said, it has been said, in this house,

. The male beaver,

- Moved to the strong current of the stream,

. Verily, against its current,

. Rippling the surface of the water as he pushed forward,
. To the second bend of the river,

. Close to which he paused ands stood.

. Upon the water’s edge stood a young willow,

. Which he quickly cut to the ground,

. And hastily dragged it toward his home.

. Within the right side of the door of his house,

. He dragged the young willow, then laid it down,

. And he spake, saying: ‘It is not without a purpose that I have

brought home this young willow.

. I have brought it home for the little ones to use in counting

their o-do"’.

. When the little ones use the young willow for counting their

o-do"’, as they travel the path of life,

. They shall be free from all cause of death, as they travel the

path of life,”’ it has been said, in this house.

. They said, it has been said, in this house,

. The male beaver

. Moved to the strong current of the stream.

. Verily, he went up the river against its current,

. Rippling the surface of the water as he pushed forward,
. To the third bend of the river.

THE OSAGE TRIBE. [ETH. ANN, 39

. Upon the water’s edge stood a young willow,

. Which he quickly cut to the ground,

. And hastily dragged toward his home.

. Within the right side of the door of his house

. He dragged the young willow, then laid it down,

. And he spake, saying: ‘“‘It is not without a purpose that I have

brought home this young willow,

. I have brought it home for the little ones to use in counting

their .o-do®’, as they travel the path of life,’ it has been said,
in this house.

They said, it has been said, in this house,
The male beaver
Moved up the strong current of the stream,

. To the fourth bend of the river,

Where, by the water’s edge, stood a young willow,

Which he quickly cut to the ground,

And hastily dragged it toward his home.

Within the right side of the door of his house

He dragged the young willow, then laid it down,

And he spake, saying: ‘‘It is not without a purpose that I have
brought home this young willow.

2. When the little ones go toward the setting sun against their

enemies,

. They shall use the young willow to count their o-do"’, as they

travel the path of life,” it has been said, in this house.

. They said, it has been said, in this house,

5. The male beaver

. Moved to the strong current of the stream.

. Verily, he went up the river against its current,

. Rippling the surface of the water as he pushed forward,
. To the fifth bend of the river,

. Where he lay close to the edge of the water.

. Upon the water’s edge stood a young willow,

2. Which he quickly cut to the ground,

3. And hastily dragged it toward his home.

. Within the right side of the door of his house

5. He dragged the young willow, then laid it down,

. And he spake, saying: “It is not without a purpose that I have

brought home this young willow.

. I have brought it home for the little ones to use in counting

their o-do®’, as they travel the path of life,” it has been said,
in this house.

LA FLESCH] RITE OF VIGIL—-FREE TRANSLATION. 167

398.
399.
400.
401.
402.
403.
404.
405.
406.
407.
408.
409.

410.

They said, it has been said, in this house,

The male beaver

Moved to the strong current of the stream.

Verily, he went up the river against its current,

Rippling the surface of the water as he pushed forward,

To the sixth bend of the river,

Where, by the water’s edge stood a young willow,

Which he quickly cut to the ground,

And hastily dragged toward his home.

Within the right side of the door of his house

He dragged the young willow, then laid it down,

And he. epakes saying: “‘It is not without a purpose that I have
brought home this young willow.

I have brought it home for the little ones to use in counting their
o-do®’, as they travel the path of life,” it has been said, in this
house.

. They said, it has been said, in this house,

2. The male beaver

3. Moved up the strong current of the stream,

. To the seventh bend of the river,

. Where he lay close to the edge of the water.

. Upon the water’s edge stood a young willow,

. Which he quickly cut to the ground,

. And hastily dragged toward his home.

. Within the right side of the door of his house

. He dragged the young walle, then laid it down,
. And ina spake, saying: “‘It is not without a purpose that I have

brought home this young willow.

. I have brought it home for the little ones to use in counting

their o-do®’, as they travel the path of life,’’ it has been said,
in this house.

. They said, it has been said, in this house,

. The beaver moved to the strong current of the stream,
5. Slapping the water with his tail.

. Verily, he went up the river against its current,

. Rippling the surface of the water as he pushed forward,
. To the first bend of the river,

. Where, by the water’s edge stood a young willow,

. Which he quickly cut to the ground,

. And hastily dragged it toward his home.

2. Within the left side of the door of his house

. He dragged the young willow, then laid it down,

4. And he spake, saying: ‘It is not without a purpose that I have

brought home this young willow.

THE OSAGE TRIBE. [BTH. ANN. 39

5. When the little ones go toward the setting sun against their

enemies,

. They shall use this young willow for counting their o-do"’.
. When they use the young willow for counting their o-do”’, as

they travel the path of life,

. Then shall they count their o-do"’ with ease (accuracy),’’ it has

been said, in this house.

. They said, it has been said, in this house,

. The male beaver

. Moved to the strong current of the stream.

2. Verily, he went up the river against its current,

. Rippling the surface of the water as he pushed forward,
4. To the second bend of the river,

. Where he paused and stood.

. By the water’s edge there stood a young willow,

. Which he quickly cut to the ground,

. And hastily dragged it toward his home.

. Within the left side of the door of his house

. He dragged the young willow, then laid it down,

. And he spake, saying: “It is not without a purpose that I have

brought home this young willow.

. I have brought it home for the little ones to use in counting

their o-do"’.

. When the little ones use the young willow for counting their

o-do"’, as they travel the path of life,

. They shall be free from all causes of death,’’ it has been said, in

this house.

. They said, it has been said, in this house,

. The male beaver

. Moved to the strong current of the stream.

. Verily, he went up the river against its current,

. Rippling the surface of the water as he pushed forward,
. To the third bend of the river,

. Where, by the water’s edge stood a young willow,

. Which he quickly cut to the ground,

. And hastily dragged it toward his home.

. Within the left side of the door of his house

. He dragged the young willow, then laid it down,

. And he spake, saying: ‘It is not without a purpose that I have

brought home this young willow.

7. I have brought it home for the little ones to use in counting

their o-do®’, as they travel the path of life,” it has been said,
in this house.

La FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 169

468.
469.
470.
471.
472.
473.
474.
475.
476.
477.

478.

479.

480.
481.
482.
483.
484.
485.
486.
487.
488.
489.
490.
491.
492.

493.

494.
495.
496.
497.
498.
499.
500.
501.
502.
503.
504.

They said, it has been said, in this house,

The male beaver

Moved up the strong current of the stream,

To the fourth bend of the river,

Where, by the water’s edge stood a young willow,

Which he quickly cut to the ground,

And hastily dragged it toward his home.

Within the left side of the door of his house

He dragged the young willow, then laid it down,

And he spake, saying: “‘It is not without a purpose that I have
brought home this young willow.

When the little ones go toward the setting sun against their
enemies,

They shall use the young willow to count their o-do"’, as they
travel the path of life,” it has been said, in this house.

They said, it has been said, in this house,

The male beaver

Moved to the strong current of the stream.

Verily, he went up the river against the current,

Rippling the surface of the water as he pushed forward,

To the fifth bend of the river,

Where he lay close to the edge of the water.

Upon the water’s edge there stood a young willow,

Which he quickly cut to the ground,

And hastily dragged it toward his home.

Within the left side of the door of his house

He dragged the young willow, then laid it down,

And he spake, saying: “It is not without a purpose that I have
brought home this young willow.

I have brought it home for the little ones to use in counting
their o-do’, as they travel the path of life,” it has been said,
in this house.

They said, it has been said, in this house,

The male beaver

Moved to the strong current of the stream.
Verily, he went up the river against the current,
Rippling the surface of the water as he pushed forward,
To the sixth bend of the river,

Where, by the water’s edge stood a young willow,
Which he quickly cut to the ground,

And hastily dragged it toward his home.

Within the left side of the door of his house

He dragged the young willow,

170 THE OSAGE TRIBE. [BTH. ANN. 39

505. And he spake, saying: “It is not without a purpose that I have
brought home this young willow.

506. I have brought it home for the little ones to use in counting their
o-do®’, as they travel the path of life,” it has been said, in
this house.

Xu-tha’-wa-to"-i", from whom a number of the Tsi’-zhu Wa-no®
wi’-gi-es were obtained, died before he could be questioned concerning
the sun-ray (crepuscular rays) count-symbols, and upon his death it
became doubtful as to whether any of the wi’-gi-es of his gens could
be secured from another member. A member of his gens, in speaking
of the death of Xu-tha’-wa-to"-i", said: ‘ All our rituals are now lost;
this man was the only one who knew them.” It would have been
preferable to secure from a member of the Tsi’-zhu Wa-no? himself the
wi’-gi-e of the sun-ray count symbols, but the death of Xu-tha’-
wa-to"-i" made its possibility questionable.

In May, 1918, since the death of Xu-tha’-wa-to®-i", Wa-xthi’-zhi,
who is versed in the rites, gave with some reluctance the wi’-gi-es of
the sun-ray count symbols of both the Tsi’-zhu Wa-no"™ and the
Mi-k’i"’ Wa-no" gentes. These two wi’-gi-es, as given by Wa-xthi’-
zhi, are substantially the same. A paraphrase of the Tsi’-zhu Wa-no®
wi’-gi-e is here given. At the ceremony of the counting of o-do”’ the
members of these two Tsi/-zhu gentes recite, simultaneously, the
wi’-gi-es of their gentes relating to the sun-ray count symbols.

Sun-RAY Wt'-GI-k oF THE Tst’-zHU WaA-NO®.

1. Verily, at that time and place, it has been said, in this house,

2. The god that never fails to appear at the beginning of day

3. Has upon its left side

4. Six rays that are like stripes in appearance.

5. These six rays

6. I have made to be symbols,

7. Symbols of the valorous deeds spoken of as o-do?’.

8. When the little ones make of these six rays the symbols of their
o-dor’,

9. They shall enable themselves to count with accuracy their o-do”’.

10. Upon the right side of that god there are seven rays that are in
appearance like stripes.

11. These seven rays also,

12. I have made to be symbols,

13. Symbols of the valorous deeds spoken of as o-do’.

14. I have made all of these six and seven rays to be symbols of the
valorous deeds spoken of as o-do?’.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 171

15.

wo we
as CRI CE

bt bw b be
ore Ww bh

When the little ones use these rays for counting their 0-do™’, as
they travel the path of life,

. They shall enable themselves to count with accuracy their 0-do?’,

. Verily, at that time and place, it has been said, in this house,
. The people asked: “Of what shall the little ones make their

bodies 2”

. Verily, at that time and place, it has been said, in this house,
. The Tsi’-zhu Wa-no®
. Spake, saying: ‘‘ There is in existence a long-billed bird (pileated

woodpecker).

. Of that bird also,

. I have verily made my body.

. The god of day that sitteth in the heavens,

. I have verily employed this bird to bring hither (symbolize),

. The god of night that sitteth in the heavens,
. [ have verily employed this bird to bring hither.

. The male star (morning star) that sitteth in the heavens,

. I have verily employed this bird to bring hither.

. When the little ones make of that star their bodies,

. They shall enable themselves to find spoils in profusion, as they

travel the path of life.

. When they go toward the setting sun against their enemies,
. And use this bird in their appeals for aid,
. They shall never fail to succeed in their undertakings, as they

travel the path of life.

5. The female star (evening star) that sitteth in the heavens,
. I have verily employed this bird to bring hither.
. When the little ones go toward the setting sun against their

enemies,

. And use this bird in their appeals for aid,
. They shall never fail to succeed in their undertakings, as they

travel the path of life.

. Verily, they shall enable themselves to find spoils in profusion.
. When the little ones make of that star their bodies,

. They shall always live to see old age.

. The four successive days (four stages of life),

. They shall enable themselves to reach with success.

. When the people of the Wa-zha’-zhe,

. And those of the Ho®’-ga,

. Make of me their symbol, as they travel the path of life,

48.

They shall never fail to succeed in their undertakings, as they
travel the path of life.”’

alii THE OSAGE TRIBE. [BTH. ANN. 39

Sones oF CouNTING THE O-DO‘’ By THE WaA’-DON-BE.

The first of this group of songs refers to the act of the Singer who
conducts to his seat the Wa/’-do"-be, the valiant man, who is to
recount his o-do"’ (valorous deeds), seven for the Ho*’-ga tribal
division and six for the Tsi’-zhu. The number of o-do"’ to be
counted by the Wa’-do?-be is definitely fixed by the preceding three
wi’-gi-es, namely, the wi’-gi-e referring to the thirteen footprints of the
black bear; the wi’-gi-e referring to the young willows cut by the
beaver; and the wi’-gi-e referring to the thirteen sun-rays. A free
translation is given in full of the three stanzas which the song
contains.

Sone 1.

(Osage version, p. 439; literal translation, p. 571.)

M.M. d = 168 Transcribed by Alice C. Fletcher

}

f f

thin a-gi bi no”, ’Thi™ a-gibi no®, -’thi™ a-gibi no,

FREE TRANSLATION.

1.

A man he is bringing,

He is bringing, he is bringing,
A valorous man he is bringing,
He is bringing, he is bringing,
A man he is bringing.

2.

A man he is bringing,

He is bringing, he is bringing,

A man who will speak he is bringing,
He is bringing, he is bringing,

A man he is bringing.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 173

3.

A man he is bringing,

He is bringing, he is bringing,
One who is to speak great words,
He is bringing, he is bringing,

A man he is bringing.

The second song of this group refers to the Wa/-do®-be as being a
gift of the No®’-ho™-zhi"-ga order to the people, as a man whose
valorous deeds are worthy of emulation. All of the lines excepting
the sixth are the same, therefore a free translation of the fifth and
sixth lines of the two stanzas will suffice to give the meaning of the
song.

Sone 2.

(Osage version, p. 440; literal translation, p. 572.)

Transcribed by Alice C. Fletcher

fr
The thin - kshe i-ta wi kshi - the,

The thin-kshe i-tawi-kshi the, Thathi"-kshe i-ta wi-kshi the,

=a SS
= eer oon

The thi-kshe i-tawikshi the, The thi"-kshe i-tawi kshi the

P

P : —
the the he the, Wa-ho - shi-ge do® i-ta wi-kshi-the,

ide

The thit-kshe i-tawikshi-the, The thi™-kshe i-tawi kshi-the,

r
The thi-kshe i-tawi kshi the, The thin-kshe i-tawi kshi-the.

174 THE OSAGE TRIBE. [BTH. ANN. 39

FREE TRANSLATION.
1.

The man who sits here I give to you,
A valorous man I give to you.

2.

The man who sits here I give to you,
A man who can speak great words I give to you.

The third song refers to two scenes that are enacted in the cere-
mony of the leading of the Wa’-do"-be to the seat prepared for him
at the west end of the lodge, one of which is the instructions received
by the Singer to lead the Wa’-do"-be to his seat and to his carrying
out those instructions; the other is the remarks made by individuals
of the assembly to one another that the warrior who is to count his
o-do”’ is being led to his ceremonial seat. A free translation of two
of the lines in each stanza descriptive of these two scenes will suffice
to give the meaning of the song, as all the other lines are iterative
of one or the other of the two lines.

Sone 3.

(Osage version, p. 440; literal translation, p. 572.)

M.M | - 168 Transcribed by Alice C. Fletcher

Time beats E f f f

a-thi®a-gi bi no", Dsi tsi-thathin, dsi tsi-tha thi®,

[
Dsi tsi-tha thin, dsi tsi-tha thin, Dsi tsi-tha thi" he,

—— r wae

I-e do® a-thi" she-thu a-thi" a-gi bi no™, Dsi tsitha thir.

FREE TRANSLATION.
1.

Go and lead him thither, lead him thither.
Look you, he who has good words is being led to his seat.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 175

2.

Go and lead him thither, lead him thither.
Look you, he who is to speak is being led to his seat.

The fourth song belongs to the final act of the great war ceremony
called Wa-sha’-be A-thi", performed when a war party is being cere-
monially organized. It is here used in this group of the No®’-zhi"-zho"
songs for the purpose of teaching that all the men of a war party thus
ceremonially organized, including the privates, the commanders, and
the Do-do"’-ho®-ga, have an equal chance to win o-do"’ and be chosen
to act as Wa’-do"-be in the initiatory rites. The final act of the
Wa-sha’-be A-thit from which this song is borrowed was performed on
the open prairie, a mile or so outside of the village. At this ceremony
of the final act which is entitled Tsiu’-i-btho-thi-sho", Procession
Around the Village, the warriors sit in two great divisions facing the
west, those of the Ho®’-ga at the right and those of the Tsi’-zhu at
the left. A space running from east to west forms the dividing line.
The No®’-ho"-zhi®-ga stand around the two divisions of sitting war-
riors in two great semicircles, those of the Ho®’/-ga at the right and
those of the Tsi’-zhu at the left. At the close of a certain ceremony
the Xo’-ka sings this borrowed song that belongs to the final act of
the Wa-sha’-be A-thi" when the No®’-ho®-zhi"-ga march in solemn
procession around the warriors, the Ho®’-ga making a sinistral circuit
and the Tsi’-zhu a dextral circuit.

There are sixteen stanzas to this song, fifteen of which are in three
groups. The first group of stanzas refers to the simultaneous and
collective movements of both the Ho®’-ga and the Tsi’-zhu No®’-ho?-
zhi®-ga in a procession around the two divisions of the sitting war-
riors. The second group of stanzas refer to the simultaneous proces-
sional movement of the Ho®’-ga and the Tsi’-zhu severally, the
Ho?’-ga passing from their side to the Tsi’-zhu side as they march
and the Tsi’-zhu passing from their side to the Ho®’-ga side as they
march. The third group of stanzas refers to the conclusion of the
ceremony and to the readiness of the warriors to go forth and strike
the enemy. The sixteenth stanza relates to the actual departure of
the war party.

In the first two lines of all the sixteen stanzas is mentioned the
mystic clay used as a symbol by the Do-do®’-ho®-ga in his vigils. In
the closing lines of the stanzas composing the three groups, the five
symbolic articles used in the war ceremony are mentioned in the fol-
lowing order: The pipe, the knife, the club, the charcoal, and the
standards. In the last line of the sixteenth stanza is mentioned “the
moccasins.’ These refer to the four ceremonial steps each warrior is
required to take as he goes forth. These steps refer to the readiness
of the symbolic man (typical of the unity of the tribe) to strike the
enemy.

176 THE OSAGE TRIBE. [ETH. ANN. 39

Sone 4.
(Osage version, p. 441; literaltranslation, p. 572.

Transcribed by Alice C. Fletcher.

Time beats ia f r if r ig
Mon-thi"- ka u-thi -

I-ba thi™ a-do" u-thi-sho® bthe hi®

FREE TRANSLATION.
ie

Lo, around them I tread, bearing the mystie clay,
Around them I tread, bearing the mystic clay,
Around them I tread, bearing the mystic pipe.

De
Around them I tread, bearing the sacred knife.
3.
Around them I tread, bearing the sacred club,
4.
Around them I tread, bearing the sacred paint.
5.
Around them I tread, bearing the sacred standard.
6.

Lo, I pass from group to group, bearing the mystic clay,
I pass from group to group, bearing the mystic clay,
I pass from group to group, bearing the mystic pipe.

de
I pass from group to group, bearing the sacred knife.
8.

I pass from group to group, bearing the sacred club.

LA FLESCHE]) RITE OF VIGIL—-FREE TRANSLATION, a Leer

9.

I pass from group to group, bearing the sacred paint.
10.

I pass from group to group, bearing the sacred standard.
11.

Lo, I go to strike, bearing the mystic clay,

I go to strike, bearing the mystic clay,
I go to strike, bearing the mystic pipe.

12.
I go to strike, bearing the sacred knife,
13.
I go to strike, bearing the sacred club.
14.
I go to strike, bearing the sacred paint.
15.
I go to strike, bearing the sacred standard.
16.

Lo, I go to strike, bearing the mystic clay,
I go to strike, bearing the mystic clay,
I go to strike, bearing the moccasins.

The fifth song is a call to the Wa’-do-be to begin to count his o-do®’.
The seven stanzas of the song as here given are intended to include
both the seven and six o-do"’, the prescribed number that must have
been won by a warrior in order to entitle him to be chosen to act as
Wa’-do"-be. The seven is for the Ho®’-ga great tribal division and
the six for the Tsi’-zhu tribal division.

In former times when an initiation ceremony was given by a gens
of the Ho®’-ga subdivision the Singer (initiate) chose his Wa’-do®-be
from the Mi-k’i"’ (Sun-carrier) gens of the Tsi’-zhu great tribal
division, but since the death of all the warriors eligible for this office
in both the Mi-k’i"’ and the Tsi’-zhu Wa-no" gentes there remained
only one man in all the Tsi’-zhu division who could count the full
thirteen o-do®’. Sho®’-ge-mo"-i" (Pl. 9, B), although the office of his
gens (Peace-maker) would, in the ancient days, have precluded his
appointment, yet at the present time he was called upon by both the
Ho®’-ga and the Wa-zha’-zhe subdivisions to act as Wa’-do"-be when
an initiation took place in either of these subdivisions. Sho®’-ge-
mo®-i" died in 1919.

There now remain living in the entire tribe only two old warriors,
Ni’-ka-wa-zhi"-to®-ga (Pl. 9, A) and Ku’-zhi-wa-tse (P1.7, B), both over

3594 °—25}——12

178 THE OSAGE TRIBE. [BLH. ANN. 39

90 years old, who can count the full thirteen o-do®’. Both of these
men belong to the Po"’-ka Wa-shta’-ge gens of the Wa-zha’-zhe sub-
division.

The narrator, Wa-xthi’-zhi, when singing the fifth song used the
name of the Mi-k’i"’ gens from which the Ho*’-ga subdivision was
accustomed to choose the Wa’-do"-be. instead of the gens of Sho*’-
ge-mo®-i", who actually did the counting.

In the song the word “‘o-do"’”’ does not occur. The word “ wa’-

tse”’ (a stroke) is used, which is another form for indicating a military
honor.
Sona 5.

(Osage version, p. 442; literal translation, p. 574.)

Transcribed by Alice C. Fletcher

° i <a , :

Time beats

Tha -wa tse the he, tha-wa tse the he,

Tha-wa tse the he, tha-wa ie the he, Wa - tse the he

r
Mi-k’i wi-xtsi tha-wa tse the he, Tha-wa tse the he,

tha-wa tse the he, Wa -tse the he tha,

FREE TRANSLATION,
1.

Now let him count, let him count,

Now let him count, let him count,

Let the Mi-k’i*’ count the first wa’-tse,

Now let him count, let him count,

The wa’-tse.
2.

Let the Mi-k’i®’ count the second wa’-tse.
3.

Let the Mi-k’i®’ count the third wa’-tse.

BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 10

Mullett

SHO"’-GE-MO*-I" COUNTING HIS WAR HONORS

BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 11

XO’-KA WITH WAR CLUB AND HAWK

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 179

4,

Let the Mi-k’i*’ count the fourth wa’-tse.
5:

Let the Mi-k’i»’ count the fifth wa’-tse.
6.

Let the Mi-k’i®’ count the sixth wa’-tse.
ie

Let the Mi-k’i*’ count the final wa’-tse.

When the A’-ki-ho® Xo/-ka begins to sing the song calling for the
counting of the o-do"’ the Wa’-do"-be promptly rises, puts upon his
left arm the bunch of seven willow saplings and, taking one from
the bunch, he proceeds to count, his voice mingling with those of
the No®’-ho®-zhi"-ga as they recite their wi’-gi-es, and the voices of
the singers as they sing the seven stanzas of the song. The
Wa’-do"-be, as he holds aloft the willow sapling, gives a brief account
of his winning the o-do®’ which it represents. When he closes he
drops the sapling to the ground, saying he places it upon the
Wa-xo’-be, although that sacred object lies in its place at the eastern
end of the lodge. He then takes another sapling from his left arm
and gives a brief account of the second o-do”’ and in like manner he
continues counting until he has counted the seven o-do"’ for the
Ho®’-ga great tribal division.

The Wa’-do"-be then proceeds to count the six o-do"’ for the Tsi’-
zhu great tribal division, using the second bunch containing six sap-
lings which he picks up from the ground and holds upon his left arm.

Tur O-po%’ Count oF SHO*N’-GE-MO*-1.

In May, 1916, Sho"’-ge-mor-i" (Pl. 10) very obligingly consented to
count into the dictaphone his o-do®’ in the same manner as when he
counted them at an initiatory ceremony. The translation is here
given.

“T rise to count my o-do®’. It is at your request, O, Wa-zha’-zhe,
Ho®’-ga, and Ni’-ka Wa-ko"-da-gi, that I rise to recount my o-do*’.
You well know that the o-do"’ that have been awarded me are not
altogether clear of doubt [a conventional plea of modesty], but it is
your wish that I recount them on this occasion, and I cannot but
give consent to your request.”

THE SEVEN O-DON’,

(1) “This (willow sapling) represents the o-do®’ known as O-¢ko?’-
¢ka dsi Ga-ca-gi, Striking the Enemy within the Camp Limits. A
Pawnee warrior was slain within the camp limits on Salt Creek.

180 THE OSAGE TRIBE. [BTH. ANN. 39

Do-do"’-i-no"-hi" was first to strike the warrior, and being next to
him in the attack I gave the enemy the second stroke, which entitles
me to a like o-do®’. O, thou Wa-xo’-be that lies before me, I place
this upon thee.”

(2) “This (willow sapling) represents the o-do®’ called Wa’-thu-
xpe. I won it in a fight by a great war party, composed of both
the great divisions of the tribe. The sacred charcoal was still upon
my body and face when I performed this act and there exists no
doubt of my title to count this o-do®’. O, thou Wa-xo’-be that hes
before me, I place this upon thee.”

(3) ‘This (willow sapling) represents the o-do®’ known as Do-do®’-
hi®-to"-ga Wa-tse’-gthi, Triumph of a Do-do®’-ho?-ga of a Great War
Party. Ni’-ka-ga-xthi came to me in his bereavement and, weeping,
asked me to go forth to slay an enemy because of his loss. I went
forth and came back in triumph. O, thou Wa-xo’-be that lies before
me, I place this upon thee.”’

(4) “This (willow sapling) represents the o-do"’ called Wa-tse’,
Victory. I won the o-do"’ when, as the officer carrying one of the
standards of a war party, I struck an enemy. O, thou Wa-xo’-be
that lies before me, I place this upon thee.”’

(5) “This (willow sapling) represents the o-do®’ called Do-do®’-
hi®-to"-ga Wa-ga/-xthi, Striking of an Enemy in an Attack by a
Great War Party. I won this o-do"’ when, under the leadership of
Mi-ka’-zhi-ga, a war party attacked and slew a number of the
enemy. O, thou Wa-xo’-be that lies before me, I place this upon
thee.”’

(6) ‘This (willowsapling) represents the o-do"’ called Mo®-zho®’-dsi
Ga-xthi, The Striking of an Enemy in the Open Country. I won this
o-do"’ by striking a single enemy attacked at break of day by a war
party of which I was a member. O, thou Wa-xo’-be that lies before
me, I place this upon thee.”

(7) “This (willow sapling) represents the o-do®’ called Tsi’-ga-
xa-to"-ga Pa’ Wa-thu-ce, Taking a Head in an Attack by a War Party

.Composed of Warriors of Only One of the Two Great Divisions. I
won this o-do®’ in an attack made by a war party led by Wa-ko®’-
da-u-ki-e. O, thou Wa-xo’-be that lies before me, I place this upon
thee.”’

6 The term ‘‘wa'-thu-xpe”’ remains unexplained, although diligent inquiry has been made concerning
its meaning. The word analytically translated is: Wa, an act and upon; thu-xpe, from the word u-thi’-
xpa-the, to drop. It is probable that the word refers to the custom of the warriors of dropping upon the
body ofaslain enemy the sacred captive thong which each warrior is given to carry for the purpose of tying
a captive should one be taken. As there is no use for the thong, no captive having been taken, the thong
is left upon the body of the slain man. The warrior who has thus dropped his thong upon the dead body
of an enemy is permitted to count the act as ‘‘o-don’.”’

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, : 181

THE SIX O-DOY’,

(1) “This (willow sapling) represents the o-do®’ called Wa-xo’-be
U-ko®-dsi Wa-thu-xpe, The Wa’-thu-xpe O-do®’ Awarded to a Mem-
ber of a War Party Carrying Only One Wa-xo’-be. I won this o-dor’
in an attack made upon the enemy by a war party led by Ku’-zhi-
wa-tse. O, thou Wa-xo’-be that lies before me, I place this upon
thee.”

(2) “This (willow sapling) represents the o-do®’ called Wa-xo’-be
U-ko"-dsi Wa-tse’-gthi, O-do"’ Awarded to a Successful Leader of a
War Party Carrying Only One Wa-xo’-be. I won this o-do"’ as
leader of a war party carrying a single Wa-xo’-be. O, thou Wa-xo’-be
that lies before me, I place this upon thee.”

(3) “This (willow sapling) represents the o-do®’ called Wa-xo’-be
U-ko®-dsi Wa-ga’-xthi, Striking of an Enemy in an Attack made by a
War Party Carrying Only One Wa-xo’-be. I won this o-do®’ in an
attack made by a war party led by Gthe-mo?’-zhi-ga. O, thou
Wa-xo’-be that lies before me, I place this upon thee.”

(4) “This (willow sapling) represents the o-do®’ called Mo®-zho"’-dsi
U-tsi", Striking of an Enemy in an Attack in the Open Country. I
won this o-do®’ in an attack made by a war party led by Tse-do’-a-
mo™-1". O, thou Wa-xo’-be that lies before me, I place this upon
thee.”

(5) “This (willow sapling) represents the o-do"’ called Tsi’-ga-xa
Wa-tse’-gthi, O-do"’ Awarded to a Successful Do-do*’-ho"-ga of a War
Party Composed of Warriors of Only One of the Two Great Divisions.
I won this o-do®’ as the successful Do-do"’-ho™-ga of a war party.
O, thou Wa-xo’-be that lies before me, I place this upon thee.”

(6) “This (willow sapling) represents the o-do”’ called Wa-xo’-be
U-ko"-dsi Pa’ Wa-thu-ce, Taking the Head of an Enemy in an Attack
made by a War Party Carrying a Single Wa-xo’-be. I won this o-do?’
in an attack made by a war party carrying but one Wa-xo’-be. O,
thou Wa-xo’-be that lies before me, I place this upon thee.”’

Frees GrvEN THE WA’-pO*-BE.

At the close of the song calling for the counting of the o-do®’, the
A’-ki-ho® Xo’-ka lays down his gourd rattle and fills his own pipe to
enjoy a smoke before proceeding with the final song of this group.
The Wa’-do"-be returns to his seat among the members of his own
gens and the No®’-ho"-zhi"-ga seek relaxation from their mental
strain in social conversation. Meanwhile the Sho’-ka and two assist-
ants busy themselves with apportioning, by families, the meat and
other provisions supplied by the Singer for the entertainment of his
numerous guests. When this task is finished the Sho’-ka calls the
Wa’-do*-be’s wife, who promptly comes forward with her daughters.

182 ; THE OSAGE TRIBE. [RTH. ANN. 99

The Sho’-ka places before her a portion of the choicest parts of the
meat and a liberal allowance of the other supplies. The wife of the
Wa/’-do®-be and her assistants carry away these provisions, taking
with them also the horse, robes, and other fees earned by the Wa’-
do®-be for his services. It was a marked honor for the Wa’-do?-be to
be thus served first, as it was not only a recognition of the services he
had just given at the ceremony but also for the part he had taken in
the past to insure the protection of the people and their homes.

While the wife of the Wa’-do"-be and her assistants are carrying
away their portion of the supplies the A’-ki-ho™ Xo’-ka takes up his
rattle and sings the final song of the Wa-thu’-ge Wa-tho", which has
only one stanza, but that is repeated four times. A free translation
of the first line will suffice to give the meaning of the song.

Sone 6.
(Osage version, p. 443; literal translation, p. 575.)

MM. ’ = 476 Transcribed by Alice C. Fletcher

SS eee — fi | - Se ee ee
Time beats f if f r if f f r
E he ha he-beni® ha-thi" a-gtha-gthake, He -

ha - thim a-gtha-gtha be, He - be nim ha-thi"a-gtha-gtha be.

FREE TRANSLATION.
ul

Lo, they carry homeward a great portion!
Crow SonGs.

The crow is a bird that figures prominently in rites not only of the
Osage but also in those of the Omaha and other Siouan tribes. The
men of ancient days who formulated the tribal rites observed that
nature had endowed this bird with faculties that served him well.
His strong sense of sight enabled him to follow the movements of a
war party and when foe met foe and the hills were strewn with the

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 183

slain the bird feasted upon the remains of the fallen warriors. Should
it happen that he was not present to witness the deadly strife the
winds carried to him the message that a feast awaited him beyond
the hills—a message received through his keen sense of smell. The
wi’-gi-es of the Wa-thu’-¢e Wa-tho™ (Seizing the Wa’-do™-be), the
ceremonial movements, and the Crow Songs all dramatize the rally-
ings of the people to go and chastise their foes. The warriors who
march to the country of their enemies leave the hills strewn with the
dead, upon which the black birds of mystery feast. Thus the war-
riors return triumphant to their village, where the o-do"’ won by
them are ceremonially confirmed.

In the Omaha tribal buffalo hunt the runners who are sent out to
seek for a large herd are often guided by the actions of this black
bird of mystery, for when the runner sees flocks of crows hovering
over a certain spot, or soaring widely, he knows that a herd is to be
found at that place. This characteristic action of the crow prompted
the priests to give this bird a place in the buffalo hunting rite. The
Omaha Crow Song occurs in the group of songs relating to the runner
(27th Ann. Rept. B. A. E., pp. 300, 303). The words of the song,
freely translated, are:

Yonder soars the black bird in wide circles,
Soars widely upon his wings as he makes search.

When the A’-ki-ho® Xo’-ka is about to sing the Crow Songs he
addresses the No®’-ho®-zhi"-ga in a voice that all can hear: ‘“O,
No*’-ho®-zhi"-ga, I have now come to the Crow Songs. It is the
custom of the Men of Mystery at this stage of the ceremony to refresh
themselves with water.”

The A’-ki-ho" Xo’-ka and his assistants begin to sing the songs
while women bring water for their husbands and brothers to drink
and to wash from their faces the sign of vigil. The Sho’-ka and his
assistants at this time give to each matron of a family her portion
of the provisions bountifully supplied by the Singer.

The No®’-ho®-zhi"-ga of all the gentes, excepting those of the
initiating gens, adjourn for a recess and go to their homes to enjoy
the meals prepared for them, leaving the presiding gens to continue
the ceremony.

The two songs composing this group are addressed to the crows
by the symbolic man who symbolically acts as the protector of the
tribal life.

It was explained by Wa’-thu-xa-ge, a member of the Tsi’-zhu
Wa-shta’-ge gens (see 36th Ann. Rept. B. A. E., p. 300), that when
one of this class of songs occurs in a ceremony it is called ‘‘I’-ki
Wa-tho",” Singing of Himself, that is, the symbolic man sings of
himself.

184 THE OSAGE TRIBE. [ETH. ANN. 39

Sone 1.

(Osage version, p. 443; literal translation, p. 575.)

Transcribed by Alice C. Fletcher

Ka - xe a-tsi® da ha ni-wa - the,

Ka-xe atsitda ha ni-wa-the, (i ta’tsida ha ni-wa-the he,

Ka- xe a-tsin da ha ni-wa - the.

FREE TRANSLATION.

iif

O, ye crows, I, the protector of life, have come.
O, ve crows, I, the protector of life, have come.
Upon my feet, I, the protector of life, have come.
O, ye crows, I, the protector of life, have come.

2.
Upon my legs, I, the protector of life, have come.
3.
In my body, I, the protector of life, have come.
4,
With my arms, I, the protector of life, have come.
With my head, I, the protector of life, have come.
6.
With my mouth, I, the protector of life, have come.
Sone 2.
The translation of the first two lines and the third line of each

stanza of this song will suffice. In this, as in the preceding song, the
same order is observed in mentioning the parts of the body of the crow.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 185

(Osage version, p. 444; litera] translation, p. 576.)

Transcribed by Alice C.Fletcher |

tetas

Ka - xe a-tsi® da ha shon

FREE TRANSLATION.
5

I have come, O, ye crows, it is well.
Upon my feet I have come, it is well.

2.

I have come, O, ve crows, it is well.
Upon my legs I have come, it is well.

3.

I have come, O, ye crows, it is well.
In my body I have come, it is well.

4,

I have come, O, ye crows, it is well.
With my arms I have come, it is well.

5.

I have come, O, ye crows, it is well.
With my head I have come, it is well.

6.

I have come, O, ye crows, it is well.
With my mouth I have come, it is well.

Brack BEAR Songs.

The next group of four songs is called Wa-ca’-be Wa-tho", Black
Bear Songs. The songs relate to the soil of the earth given by the
black bear to the people to be used by them as a sign of vigil when they

186 THE OSAGE TRIBE. [BTH. ANN. 39

appeal to the divine power for aid in overcoming their enemies. This
purpose is clearly set forth in lines 94 to 115 in the Black Bear Wi’-gi-e
given by Wa-tse’-mo®-1" (pp. 157-158). Lines 107 to 115 refer particu-
larly to the symbol and its significance. As described in the wi’-gi-e,
the bear tore open with his claws a hummock and disclosed the sacred
soil of the earth that is to be used as a sign of vigil. This act of the
bear in disclosing the sacred soil is a sacred and mysterious act, there-
fore he who is to open the earth in order to take from it with his hands
the soil to be used in his vigil must simulate in detail the actions of the
bear.

In the first song of this group occurs the word “ ta-ko,”’ a word that
has become archaic, having long been out of use in the language as
commonly spoken. It is never heard except in this and in other
ancient songs of the rites where it has remained fixed and is still
carried along by the sacred rites. The people of this generation do
not understand the word and it is doubtful if there remain any of the
older people who can explain its meaning.

The word ‘‘ta-ko” is not used by the Omaha and the Ponca, who
are closely related, linguistically, to the Osage, but it is found in the
dialects of the Dakota group that departed from the original tribe at
a remote period. Dr. Stephen R. Riggs, a well-known authority on
the Santee dialect of the Dakota, says, on page 56 of his book, entitled
“Tah'-koo Wah-kan,” or Gospel Among the Dakotas: ‘‘The great
object of all their worship, whatever its chosen medium, is the Ta-koo
Wa-kan’, which is the supernatural and mysterious. No one term can
express the full meaning of the Dakota’s wakan’. It comprehends all
mystery, secret power, and divinity. Awe and reverence are its due.
And it is as unlimited in manifestation as it is in idea. All life is
wakan’. So also is everything which exhibits power, whether in
action, as the winds and drifting clouds, or in passive endurance, as
the boulder by the wayside. For even the commonest sticks and
stones have a spiritual essence which must be reverenced as a mani-
festation of the all-pervading mysterious power that fills the universe.”

The word ta-koo is compounded with the word wa-kan, which is
akin to the term Wa-ko®’-da used by the Osage. Doctor Riggs also
gives ta-koo in another compound form, on page 64 of the same
volume, ‘‘ Ta’-koo-shkan-shkan’,’’ which he translates as “‘the moving
god,’ adding: ‘‘This god is too subtle in essence to be perceived by
the senses, and is as subtle in disposition.’’ The Dakota word ta-koo,
which is unquestionably the same as the word ta-ko used in the Osage
Ritual, Doctor Riggs interprets as ‘‘god;” and the last part of the
compound word ‘‘shkan-shkan”’ he interprets as “moving.” The
word ‘“‘shkan-shkan” is used by the Osage, the Omaha, and the
Ponca tribes for expressing the same idea, that is, a continuous

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 187

moving, like that of the waters and the clouds, which are never: still
but continually move, as do all other living things.

The archaic Osage word ‘‘ta-ko,” which appears in this group of
songs, having thus been found in use in the dialects of the Dakotas
and with a definite meaning, there should be no hesitancy in trans-
lating the word “‘ta-ko” in the Osage Ritual as ‘“‘divine;’’ as all the
symbols, the songs, and the wi’-gi-es used in the rites are regarded
as of a mysterious, divine nature, and are reverenced as such.

Other words of the songs and the wi’-gi-es that have become
obscure to the Osage are to be found in the Omaha and Ponca dialects
with a definite meaning. ‘‘ Wa-tsi’-shka,’’ an archaic word used in
the Osage Ni’-ki Wi’-gi-e of the I"-gtho"’-ga gens, is found in daily use
among the Omaha as meaning a small creek. An Osage of to-day if
spoken to of a “ wa-tsi’/-shka”’ would not understand the word, for his
ancestors had long ago abandoned it, using in its stead the word
““ga-xa,”” branch, for creek. In the Hawk Songs of the Tho’-xe gens,
given by Tse-zhi®’-ga-wa-da-in-ga, appears the archaic word “‘ pa-he’,”
which conveys no meaning to the modern Osage, for they have been
using for an indefinite time the word “pa-¢i,” a peak, for hill.
Whereas among the Omaha, and also the Ponca, the word used for
hill is ‘“‘pa-he’,”” a word given in the Hawk Song, two lines of which
are here given:

Over the earth I spread my wings,
Lo, the hills (pa-he’) over which I am ever flying.

188 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 1.

(Osage version, p. 445; literal translation, p. 577.)

M.M a - 88 Transcribed by Alice C. Fletcher

coer amped kes

Time beats won- thi- ton ge he ta- ico in da _—iha - we,

f
Mo®-thi-tonge he ta-koitda ha-we, Wi a-tsii"da ha-we he,

22S = Se SS SS
Pere tar eral r f r

Mon. thi- to" ge he ta-koi® da ha- we.

FREE TRANSLATION.

1b

The touching of the earth is an act divine—Greetings,
The touching of the earth is an act divine—Greetings,
The touching of the earth is an act divine—Greetings,
I have come—Greetings,

The touching of the earth is an act divine—Greetings.

2.
The digging into the earth is an act divine—Greetings,
The digging into the earth is an act divine—Greetings,
The digging into the earth is an act divine—Greetings,

I have come—Greetings,
The digging into the earth is an act divine—Greetings.

The burden of song 2 of this group is the sanctity of the act by
which a person taking the rite of vigil puts upon his face the sacred
soil of the earth as a supplicatory symbol. It also refers to the act
as being a part of the daily life of the people, for they never let a
day pass without coming close to Wa-ko"’-da with their prayers.
The song is also used in the group entitled No®’-zhir-zho" Wa-tho?,
Songs of the Vigils (p. 110).

The translation of two lines of each stanza will suffice to give the
meaning, as the other lines are repetitions.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 189

Sone 2.

(Osage version, p. 445; literal translation, p. 577.)

Transcribed by Alice C. Fletcher-

M.M.d = 112

No" -be o®-xo-dse u-wa- ni - ke no® ta- ko in da ha,

No" - be o®-xo-dse u-wa-ni - ke no ta- ko idaha.

FREE TRANSLATION.
1.

Sacred is the act by which my hands are browned,
It is the act by which I offer my prayer.

2:
Sacred is the act by which my hands are blackened,
It is the act by which I offer my prayer.

3.

Sacred is the act by which my face is browned,
It is the act by which I offer my prayer.

4.

Sacred is the act by which my face is blackened,
It is the act by which I offer my praver.

5.

Sacred is the light of day that falls upon my face,
The day on which my prayers are finished.

190 THE OSAGE TRIBE. | BTH. ANN. 39

The third song relates to the Do-do"’-ho*-ga, who goes to a place
not frequented by men, where he can perform the rite of vigil undis-
turbed by human activities. In digging into the earth with his bare
hands to take from it the sacred soil to put upon his face as the
sign of his vigil, his actions are like those of the black bear who
seeks for food within the recesses of the earth. The ery of the
Do-do"’-ho®-ga, while in his vigils, is to the unseen Power which
gave to both the black bear and to man life and form. Both are
dependent upon that Power for their continued existence, and so
the man, in the moment of stress, utters a cry of appeal to that
Power.

The sequential arrangement of the first three stanzas implies that
in the ery of the Do-do®’-ho®-ga is included the cry of the fathers,
the mothers and the little ones of the people.

Sone 3.

(Osage version, p. 446; literal translation, p. 578.)

M.M. d - 82 Transcribed by Alice C. Fletcher

Time beats r f fF f '
Tsi-go mo®-thi- k’o go®-tha bthe he,

f
Do-ga mo®-thi-k’o go"-tha ha bthehi® do ho.

FREE TRANSLATION.
ile

O, grandfather, I go forth longing to dig into the earth,
O, grandfather, I go forth longing to dig into the earth,
I, the male, go forth longing to dig into the earth.

9

a

O, grandfather, I go forth longing to dig into the earth,
O, grandfather, I go forth longing to dig into the earth,
I, the female, go forth longing to dig into the earth.

3.

O, grandfather, I go forth longing to dig into the earth,
O, grandfather, I go forth longing to dig into the earth,
I, the little one, go forth longing to dig into the earth.

LA FLPSCHB] RITE OF VIGIL—-FREB TRANSLATION. 191

4,

O, grandfather, I go forth longing to dig into the earth,
O, grandfather, I go forth longing to dig into the earth,
Longing for the final day of my digging into the earth.

In the fourth song the singer in his vigil recalls the former suc-
cesses of those Do-do"’-ho®-gas who had faithfully performed all the
acts required by the Rite of Vigil. The song represents him as
forecasting his own acts.

A free translation of the first three lines of each stanza will suffice
to give the meaning, as all the other lines are repetitions.

Sona 4.

(Osage version, p. 447; literal translation, p. 578.)

M.M Al -92 Transcribed by Alice C, Fletcher

ff

wv. beats | | if f f | f f r

Tsi - go, tsi-go ho, Tsi - go wi"’tha-the don,

ete
go, tances tsi-go ho.
FREE TRANSLATION.

le

Grandfather, O, grandfather,
When I find the enemy,
T fall upon him unawares.

2

“.

Grandfather, O, grandfather,
When I find the enemy,
I make him fall to the earth in death.

192 THE OSAGE TRIBE. [BTH. ANN. 39

3.

Grandfather, O, grandfather,
When I find the enemy,
I reduce his houses to white smoke.

4.

Grandfather, O, grandfather,
When I find the enemy,
I reduce his houses to gray ashes.

5.

Grandfather, O, grandfather,
When I find the enemy,
His bones lie whitened and scattered.

BurraLo SoOnGs.

When the A’-ki-ho" Xo’-ka reaches the Tse Wa-tho", Buffalo
Songs, he raises his voice and speaks to the No®’-ho?-zhi"-ga, saying:
“Ha! No®/-ho®-zhi"-ga, Tse Wa-tho® a-tsi’/i" do. The ga Ki’-no” tsi
ga-xa bi a, No®-hot-zhi"-e’,’’ a free translation of which is; ‘“ Ho!
No®’-ho®-zhi"-ga, I have now come to the Buffalo Songs. It is the
custom, at this point, to bring in those who are to be instructed in
the use and meaning of the symbolic face paintings.”

The Sho’-ka then goes out and in a short time returns, followed
by the wife of the Singer and a number of her female relatives and
immediate friends, all of whom must belong to the wife’s gens.
These women, dressed in their gayest attire, arrange themselves in a
row in front of the A’-ki-ho™ Xo’-ka, the Xo’-ka and the Singer
who sit just back of the Wa-xo’-be (Fig. 2). When the women have
taken their places, the A’-ki-ho™ Xo’-ka begins his instructions, a
free translation of which is given. He begins by addressing the wife
of the Singer by the term of relationship that he is accustomed to
use when speaking to her.

INSTRUCTIONS TO THE WIFE OF THE SINGER.
PAINTING TO SEND COURAGE.

“My granddaughter, this Wa-xo’-be is now yours, to take care of
until there comes a time when it will be passed on to some one else.
There may come a time when a warrior will wish to use this par-
ticular Wa-xo’-be in a war expedition. If ever that: happens the
warrior will come to your house in an appeal to you, not only for
its use but also for your good wishes for success during the time that
he is gone on the expedition. When you hear that a warrior is
about to come to you, then you shall prepare yourself to receive
him ceremonially. Should you happen to have a robe of black bear-

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 193

skin you will be fortunate, for the black bear is a symbol of strength
and courage. This robe you will spread upon the ground at your
accustomed place in the house ready for you to sit upon while you
_ wait for the coming of the warrior. Dress yourself in any garment
that you think will be most becoming to you, but do not fail to
remember to paint the parting of your hair red. The red line sym-
bolizes the path of the god of day and also represents the path of
life. When you have put upon your head this symbol then you
will take your seat upon the bearskin robe and put this Wa-xo’-be
in your lap. When the warrior enters the house and approaches
you, do not touch the Wa-xo’-be, but let him take it himself from
your lap. Upon the departure of the warrior from the house with
the Wa-xo’-be you will remove the symbol from your head and say,
while doing so: ‘‘My grandfather bade me to say, when I do this
act, ‘I remove this symbol from my head and wipe my hands upon
the bodies of the enemy.’

“Tn time you will hear that the warrior has started on his journey.
Then you are to remember him. On the following morning, as the
sun begins to rise, paint the parting of your hair red, put a narrow
blue line upright on your right cheek, one horizontally on your fore-
head, and one on your left cheek like that on the right. This is the
Wa-zhi"’ The-the Ki’-no®, the symbolic painting by which you send
to the warrior sympathy and courage, and your wish for his success.
You must remove these symbols from your head and face before the
sun reaches the zenith and say, while you do so: ‘My grandfather
bade me to say, when I do this, ‘“‘I remove these symbols from my
head and face and wipe my hands upon the body of the chief of the
enemy.”’ On the next day, as the sun rises, you will again paint
yourself in the same manner, but add a red line to each of the blue
ones on your face. Before the sun reaches the zenith you must
remove the symbols, and as you do so repeat the words I have just
given you. On the third morning you will repeat this ceremony,
this time adding a blue line to the red and blue lines, and later remove
them as you did the others. On the fourth morning you must per-
form the same ceremony, adding to the three lines on your face a
red line, and later remove them in the same manner as before.”

The A’-ki-ho® Xo’-ka continues his instructions as to the woman’s
next act. :

VIGIL TO SEND COURAGE.

“Before the sun rises on the fifth morning you must arise and go
out of your house and take from the earth a bit of soil and put it on
your head. This is the Rite of the Wa-zhit’ The-the No®’-zhi*-zho"
(the Rite of Vigil and the Sending of Courage). You must give all

3594°— 25} 13

194 THE OSAGE TRIBE. [BTH. ANN. 39

your thoughts to the warrior who has gone against the enemy car-
rying your Wa-xo’-be. In this way you will give him aid. Refrain
from sleeping, eating, or drinking water through the day. When the
shadow of evening comes, making indistinguishable the faces of men,
then remove from your head the soil of the earth. In doing so
remember to repeat these words: ‘My grandfather bade me to say,
when doing this, ‘‘I remove from my head the soil of the earth and
wipe my hands upon the body of the chief of our enemies, that he
may come to his death at the hands of our warriors.’”’’ You will
repeat this rite for a period of four days, when your duty to your
Wa-xo’-be and to the warrior will be fulfilled.”’

The A’-ki-ho" Xo’-ka next proceeds to instruct the woman as to
her duties as a mother.

SYMBOLIC PAINTING OF ROBE.

“You have a child. Other children are yet to be born to you.
There is in you the same desire that there is in all good mothers to
bring your children successfully to maturity. In this you need the
aid of a power that is greater than that of the human being. There
is a rite by which an appeal can be made to this power. It is this:
Let the father of your child secure the skin of an old male buffalo.
You will dress and soften the skin with your own hands. When you
have made it soft and pliable take some red paint and with it draw
a straight, narrow line from the head, through the length of the body
of the skin, to the tip of the tail. This straight line represents the
path of the god of day that liveth forever. You will paint all four
legs of the robe red, to represent the dawn, the coming of the god of
day and of life. Let each child to whom you have given birth sleep
in the consecrated robe and you will have aid in bringing to maturity
your children.”’

The A’-ki-ho" Xo’-ka continues his instructions to the woman as
to the ceremonial planting of the corn.

SYMBOLIC PLANTING OF THE FIELD.

“The planting of the field is also a responsibility that has been
bestowed upon you and has to do with the feeding of your children.
In this duty also you need aid such as no human effort can give you.
There is a way by which you can appeal for aid in performing this
duty and reach the power that controls all things. When the time
for planting has come, aim to rise with the sun so that your task will
begin at the same time the sun begins to take its course. The parting
of your hair must be painted red for this work. The red line will
represent the path of the god of day and will make the paths of all the
animals converge toward you, for upon them you and your children

LA PLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 195

must depend for food. When you reach your field you must, first of
all, prepare seven hills which you shall regard as the Mo?’-gtho"-ge
Wa-ko"-da-gi, the Mysterious Hills. Open the first hill with your
planting pole and put into it one grain of corn, after which you will
cover up the opening and tamp it with your foot; in the second hill
you will put two grains in the same manner; three in the third hill;
fourin the fourth; five in the fifth; six in the sixth; and seven in the
seventh. This ceremony is a supplication for three things: First,
the growing of the corn to maturity: second, the success of the
hunter; third, the success of the warrior who protects the home and
the field. When you have finished planting the seven sacred hills
you may proceed to plant the rest of your field without further
ceremony.” 7

The woman is next instructed how to gather ceremonially the roots
of the water chinquapin (Nelwmho lutea) for food for her little ones.

CEREMONIAL GATHERING OF FOOD.

“The Tse’-wa-the (water chinquapin) with which you feed your
children is also a sacred food and should be gathered with proper cere-
mony. It is asymbol of life. When you set a day to go and gather
this food aim to rise with the sun and paint the parting of your hair
red. The red line represents the path of the god of day and the paths
of all living things which converge toward you and give to you and
your children both food and clothing. When you come to the lake
where you are to gather the tse’-wa-the cut a willow pole. The
willow is a tree that never dies and is a symbol of life. When you
have cut the pole remember to say: ‘My grandfather bade me to
say: ‘This is to be my staff.’ Upon entering the water to begin
your work take from the bottom of the lake a bit of the mud and
touch your head and body with it. This act is your prayer to the
earth. Then proceed to dig. When you have secured the first root
rub your arms and body with it, that you may receive the blessing of
life, and then throw it back into the water and remember to say:
‘My grandfather bade me to do this act.’ This is all of my instruc-
tions, my granddaughter.”

If the singer has no children the instructions relating to the rites
of the buffalo robe and to the gathering of the water chinquapin roots
may be omitted.

‘

7 Both Tse-zhin’-ga-wa-da-in-ga and Wa’-thu-xa-ge, in speaking ofthis ceremony, said that with the first
grain of corn is planted a bit of scalp of the enemy. Also that when the corn ripened, the woman who had
ceremonially planted her field gathered the corn from the seven sacred hills, pulling the stalks from these
hills and carrying them home. Then she prepares a feast for the No»’-hon-zhio-ga who had instructed her
in the rite and ceremonially presents the sacred corn to him. The Non’-ho»-zhis-ga invites other members
ofthe organization to the feast and shares with them the sacred corn. This ceremony is never again per-
formed by the same woman as it is believed to be efficacious for all her future plantings.

196 THE OSAGE TRIBE. [BTH. ANN. 39

_ At the conclusion of these instructions the wife of the Singer and
her companions take off their gala dresses, having put them on over
other garments before entering, and leave them as they go out. The
various articles of clothing worn by the wife of the Singer are intended
as a part of the fee given to the A’-ki-ho™ Xo’-ka. A horse is the
usual fee to which the clothing is added. The garments left by the
other women are offered piece by piece by the Sho’-ka for compe-
tition among the women who are honorary members of the organi-
zation, in the following manner: The Sho’-ka holds up the first
article on which he lays his hands and says: ‘If any woman ever
came four times to the ceremony of instructions, bringing at each
time an article of value like this, she may take this garment.’’ The
women then begin to count and the one who can count four is given
the article. Each article is disposed of in like manner. In former
times the clothing consisted of deerskin dresses, leggings, moccasins,
and buffalo robes. In recent times the dresses are made of broad-
cloth, silk jackets, short leggings embroidered with ribbon, woven
belts, moccasins and blankets.

CoRN-PLANTING SONGS.

The songs of this group belong to the gens called Tho’-xe, the
archaic name for buffalo bull, and are distributed among the rites of
the various gentes. Some of the rites are said to include as many
as thirteen or more of these songs, while others have only from six
to twelve. Many of the songs of this group are corn-planting songs.
These are classed as buffalo songs because the buffalo is said to have
given corn to the people. The Tho’-xe gens can use all or only a
part of these songs in their ceremonies, while each of the other gentes
can use only those songs that have been given to them to include in
their rites.

In the lists of the groups of songs belonging to the Black Bear
and the Puma related gentes, which were given separately by
Wa-tse’-mo"-i" and Wa-xthi’-zhi, both men gave six as the number
of buffalo songs given to those two gentes in common. Wa-xthi’-zhi
of the Puma gens, who sang these songs, gave but five, four being corn-
planting songs and one buffalo.

The word “‘footprints” that occurs with insistent frequency in the
corn-planting songs refers to the imprint of the foot of the planter
on the prepared hill as she tamps down the earth after planting the
grains and covering the opening. This act of the woman who plants
the corn is regarded as sacred and mysterious, for through her foot-
prints the plants rise and flourish in abundance.

The first song of this group relates to the planting, the growth of
the corn, and the joy resulting from the harvesting. A free trans-

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 197

lation of only one line of each stanza will suffice to give the meaning,
as all the other lines are repetitions and vocables.
Sone 1.
(Osage version, p. 448; literal translation, p. 579.)

VM. M. d ar Transcribed by Alice C. Fletcher

elo ae ace ee

|
wa-k’o"no®, A-ci-gtheno™” wa-k’onno" a. he he.

FREE TRANSLATION.
il.
Footprints I have made; a sacred act.
2.
Footprints I have made; to lie in even lines.
3.
Footprints I have made; they are broken.
4,
Footprints I have made; in which stand leafy stalks.
5.
Footprints I have made; the leaves wave in the wind.
6.
Footprints I have made; the ears cross each other in profusion.
lle
Footprints I have made; I pluck the ears.
8.
Footprints I have made; I break down the stalks.
9.

Footprints I have made; gray blossoms cover the field.

198 THE OSAGE TRIBE. [ETH. ANN. 39

10.
Footprints I have made; smoke arises from my house.
11.
Footprints I have made; there is joy in my house.
12.
Footprints I have made; the day (life) has come.
The second song of this group relates to the completion of the cere-
monial planting of the corn. A free translation of only one line of
each stanza will suffice to give the meaning, as all the other lines are

repetitions.
Sona 2.

(Osage version, p. 449; literal translation, p. 580.)

M.M d = 405 Transcribed by Alice C. Fletcher
==
Pi BE Ss Sa
Time beats | A r f : r r t ‘5
Ci-gthe wi-ta wa-k’o® no” ho, Gi-gthe wi- ta wa-k’o" no”

Gi-gthe wi-ta wa-k’o" no", Qi-gthe wi-ta wa-k’ o™ no?,

—s a
Bien y— SS

BNA SS SSeS
.

Gi-gthe wi-ta wa-k’o" no" hot, = (i-gthe wi-ta wa-k’o" no" ho.

FREE TRANSLATION.
ile
My footprints! they are sacred and mysterious.
2.
My footprints! they lie in even lines.
3.
My footprints! they are broken.
4.
My footprints! therein stand leafy stalks.
5.

My footprints! the leaves wave in the wind.

LA FLESCHD] RITE OF VIGIL—FREE TRANSLATION. 199

6.

My footprints! the ears cross each other in profusion.
Ue

My footprints! I pluck the ears.
8.

My footprints! Tbreak down the stalks.
9.

My footprints! gray blossoms cover the field.
10.

My footprints! smoke arises from my house.
11.

My footprints! there is joy in my house.
12.

My footprints! the day (life) has come.

The third song bears the subtitle U’-we Gi-do®-be Wa-tho", Song
of Viewing the Field. In the title is implied the arrival of the time
when the grains of corn ceremonially planted by the woman should
be matured. The woman is represented as getting ready to go and
see the field whereon she had made the mysterious footprints that in
time were broken through by the growing plants which now cover the
field with their gray blossoms. She stands looking forward with faith
and hope toward the day of the fulfillment of her duty, the day of
fruition, and the day of harvest.

A free translation of two lines of each stanza will suffice to give the
meaning of the song.

200 THE OSAGE TRIBE. [ETH. ANN. 39

Sone 3.

(Osage version, p. 451; literal translation, p. 581.)

M.M Al - 96 Transcribed by Alice C. Fletcher

e, ‘don-be the tse the,

fr i f P :
ie as tse the thethe he the, A-ci-gtheno® hom

r P P fi
do"-be thetse the he, Do"-be the tse the he,

f
do"-be the tse.the he, Dot-be the tse the he,

do™-be the tsethe, A-gi-gtheno™ho® don-be the tse the.

FREE TRANSLATION.
1

I shall go to see, I shall go to see,
The footprints I have made I shall go to see.

2.
I shall go to see, I shall go to see,
The footprints that lie in even rows.

3.

I shall go to see, I shall go to see,
The soil broken through the footprints.

4,

I shall go to see, I shall go to see,
The stalks that stand with spreading leaves.

LA FLBSCHE] RITE OF VIGIL—-FREE TRANSLATION. 201

5.

I shall go to see, I shall go to see,
The broad Jeaves waving in the winds.

6.

I shall go to see, I shall go, to see,
The ears that overhang and cross each other.

iG

I shall go to see, I shall go to see,
The ears that are ripe and ready to pluck.

8.

I shall go to see, I shall go to see,
The tall stalks to be broken to reach the ears.

Gp

I shall go to see, I shall go to see,
The blossoms that make gray the field.

10.

I shall go to see, I shall go to see,
The ears that will cause smoke to rise from my house.

11.

I shall go to see, I shall go to see,
The ears that will bring joy to my house.

12.

I shall go to see, I shall go to see,
The day of fruition, the day of harvest.

The fourth and last of the corn songs given in this group repre-
sents the woman as hastening to the field, at the border of which she
pauses and views the ground where she made footprints, sacred and
mysterious, then being seized with joy as she beholds the result of her
labor and sees the ears of ripening corn that cross each other in pro-
fusion, promising a rich harvest for her people. She is also repre-
sented as delighting in the beauty of the broad field, gray with
blossoms that lie before her. ;

A free translation of two lines from each stanza will suffice to give
the meaning, as all the other lines are repetitions and vocables.

202 THE OSAGE TRIBE. [BTH, ANN. 39

Sone 4.

(Osage version, p. 453; literal translation, p. 582.)

Transcribed by Alice C. Fletcher

Time beats

A - no®-zhi"-e the he, a - no®-zhi"-e the,

Gthe-ce ge no® ho” a-no®-zhi"-ethe he, A-non-zhi™e the

he, a - no®-zhi"-e the the the he the,

aS 2S aaa aE eee ee ee
—
SS eS SS SS SS SSS
Ae SS a 6 eet
eee _ ee

‘FREE TRANSLATION.

iff

Here I pause and stand, here I pause and stand,
And view the footie I had made to lie in even lines.

PR

Here I pause and stand, here I pause and stand,
And view the soil broken through my footprints.

3.

Here I pause and stand, here I pause and stand,
And view the stalks that stand with spreading leaves.

4.

Here I pause and stand, here I pause and stand,
And view the broad aves that wave in the Gl

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 203

5.

Here I pause and stand, here I pause and stand,
And view the ears that cross each other in profusion.

6.

Here I pause and stand, here I pause and stand,
And view the ears now ready to be plucked.

7
Here I pause and stand, here I pause and stand,
And view the tall stalks waiting to be broken down.

8.

Here I pause and stand, here I pause and stand,
And view the blossoms that color the broad field with gray.

9.

Here I pause and stand, here I pause and stand,
And view the ears soon to cause smoke to rise from my house.

10.

Here I pause and stand, here I pause and stand,
And view the corn that will fill my house with joy.

11.

Here I pause and stand, here I pause and stand,
And view the day of fulfillment, the day of harvest and happiness.

The fifth song of this group, a buffalo song, could not be recalled to
memory by Wa-xthi’-zhi and had, therefore, to be omitted.

The sixth song refers to the hunters who hasten homeward from the
chase in order to be among the first to reach their houses. As they
come within sight of the camp they see that other hunters have out-
stripped them and are nearing their homes, laden with the products
of the chase, and point to them with exclamations of surprise. The
following is a free translation.

204 THE OSAGE TRIBE. [BTH, ANN. 39

Sone 6.

(Osage version, p. 455; literal translation, p. 584.)

M.M d - 160 Transcribed by Alice C. Fletcher

e

Time beats f f f f f

Tsi go - da _ ba don-baon-ga tha _ be,

f
she a-ba wa-k’ita-kshibi no”, E - dsi
% :
a —a—
f [ r r eae
she a-ba wa-k’ina-kshibi no”, aii “auidho.

FREE TRANSLATION.

1.

Look you, to yonder houses we are going,
Look you, to yonder houses we are going,
Already some are home with their burdens,
Already some are home with their burdens.

Second stanza.

MLM. d = 160 z Transcribed by Alice C. Fletcher
ft pe kiz| _ |
th 2 ot pe he
Time beats 5 r f f f

Tsi go - da _ ba do" -bao™-ga_ tha be,

eum ary nig oa

f
Tsi go - da ba don-ba o™ga-tha be, E -d

4 (A
4 ee

4B aS CaS aa OEE SS aaa Sas
Hp 4 ees | eee 0 ee a 0

LA FLPSCHE] RITE OF VIGIL—-FREE TRANSLATION. 205
2.

Look you, to yonder houses we are going,
Look you, to yonder houses we are going,
At yonder place some are home with their loads,
At yonder place some are home with their loads.

The Tse Wa-tho", or Buffalo Songs, that include the Corn Songs
given in the preceding pages, mark the close of that part of the
No®’-zhi"-zho® Ritual (Hearing the Songs of the Rite of Vigil) belong-
ing to the Ho®’-ga great tribal division. This part of the ritual is
called Wa-tho?’ Pe-tho"-ba Tse, The Seven Songs.

THE SIX SONGS.

Wa-tho"’ Sha-pe Tse, The Six Songs, is the title of that part of
the tribal war rite that belongs to the Tsi’-zhu great tribal division.
The origin of this second part of the tribal war rite is accredited
jointly to the Ni’-ka Wa-ko®-da-gi (Men of Mystery) gens and the
Tho’-xe (Buffalo Bull) gens. (See 36th Ann. Rept. B. A. E., pp.
64-65.)

The mythical story of the origin of this part of the tribal war rite,
briefly told, is as follows:

The first war organization of the tribe was composed of four
tribal divisions, bearing the names: the Wa-¢a/-be, the Wa-zha/-zhe,
the Tsi’-zhu, and the Ho®’-ga U-ta-no®-dsi. The war emblems of
these four divisions were four golden eagles, varying in plumage
according to the different stages of the bird’s maturity. For pur-
poses of initiation into the mysteries of this organization the No®/-
hot-zhi"-ga formulated a ritual which they called ‘“Wa-tho®
Pe-tho"-ba Tse,’ The Seven Songs. The rites by which this organi-
zation was governed permitted but one kind of ceremonially organized
war party, which bore the name Do-do®’-hi"-to"-ga, Great War
Party. Consequently one division could not act independently of
the other three and muster warriors to go on the warpath, since all
of the four divisions must act as one body in order to make a war
movement authoritative. This arrangement served, in a way, the
military activities of the people, but because of its intricate cere-
monials that took several days to perform during the assembling of
the warriors it lacked mobility and so did not admit of prompt
action in an emergency.

After a long period of varied experiences the No®’-ho™-zhi’-ga at
last determined not to upset the old organization but to supply its
defect by formulating a supplementary rite which permitted: (1) the
assembling of a war party composed of the warriors from the gentes
of one of the two great tribal divisions; (2) a war party made up of
two or more of the gentes of one of the two great divisions; (3) a war

206 THE OSAGE TRIBE. [BTH. ANN. 39

party organized by one gens that belonged to only one of either of
the two great divisions. These three classes of war parties could be
organized, under the new arrangement, independently of the four
divisions and regardless of ceremonies. These classes of war party
were called Tsi’-ga-xa Do-do", which probably means war party
organized outside of the House of Mystery. In formulating this
supplementary rite the No"’-ho"-zhi"-ga, in order to give their action
a mystic effect, resorted to a mythical story in which the Ni’-ka
Wa-ko"-da-gi, Men of Mystery, and the Tho’-xe, Buffalo Bull, gentes
figured prominently as the givers of a hawk as a war-emblem to each
of the Seven Fireplaces of the Ho"’-ga subdivision; to each of the
Seven Fireplaces of the Wa-zha’-zhe subdivision; and to each of the
Seven Fireplaces of the Tsi’-zhu great tribal division. These hawks
were called Wa-xo’-be zhi"-ga, Little Wa-xo’-be, and symbolized the
courage of the warrior. There seems to be no tradition as to whether
the four eagles above mentioned were enshrined or not, but if they
were they appear to have been supplanted by the sacred hawks that
were enshrined (figuratively) in the space between the arch of the
sky and the earth beneath which are symbolically represented by the
woven rush case within which lies the hawk. The hawk symbols
were used in two ways: (1) when a war party is about to attack the
enemy the commander of a group is ceremonially given the hawk
belonging to his gens to carry so that his men may charge upon the
enemy as swiftly and as courageously as the hawk that falls upon
its prey; (2) at an initiation by a gens of one of its members into
the mysteries of the tribal war rites the hawk occupies a sacred place
and becomes the central figure in the initiatory ceremonies. To the
Ni’-ka Wa-ko"-da-gi gens was given the office of reconsecrating the
symbolic hawk at an initiation, an office that ranks high in honor.
To the Tho’-xe, the companion gens of the Ni’-ka Wa-ko®-da-gi,
was given the office of awarding to the warriors the prescribed
military honors won by them, honors which are termed o0-do"’, acts
for which one is honored. To this supplementary rite the No"’-ho”-
zhi®-ga gave the title Wa-tho™ Sha-pe Tse, The Six Songs, and
dedicated it to the gentes of the Tsi’-zhu great tribal division. When
a No®’-ho"-zhi"-ga speaks of this dual war rite as a whole he says:
Wa-tho® Pe-tho"-ba Sha’-pe Zhu-gthe Tse, The Seven and Six Songs.

Sones or THE RisInc oF THE BurraLo Butt MEN.

The “Six Songs” begins with a group of four songs that bear the
title Tse-do’-a Ni-ka I-no"-zhi" Wa-tho", Songs of the Rising of the
Buffalo Bull Men.

When the man acting as A’-ki-ho" Xo/-ka at this initiation by the
Puma gens reaches this point of the ritual he makes the following

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 207

announcement to the Holy Men before he proceeds to sing: ‘“ Ho,
No?’-ho?-zhi®-ga, I have now come to the Six Songs.” This brief
form of the notice is used by most of the gentes. But Tse-zhi"’-ga-wa-
da-i"-ga of the Tho’-xe gens when acting as A’-ki-ho® Xo’-ka at an
initiation by his own gens used the following, which is probably the
original form: ‘“‘Ho, No®’-ho"-zhi®-ga, these are all of the buffalo
songs that belong to and close the Seven Songs. I have now come to
the Six Songs. From now on there will be dramatic acts to which I
ask you to give particular attention.’”’ The dramatic acts to which
the A’-ki-ho" Xo’-ka asks attention are called “‘ We’-ga-xe,”’ a term
which may be freely translated as meaning acts performed for the
purpose of making clear certain thoughts which words can not ade-
quately express, as, for example, at the singing of the Songs of the
Symbolic Arrows, the Xo’-ka who dances to the music sets in flight
(figuratively) two arrows toward the setting of the sun. One of these
arrows is painted red to represent day and the other black to repre-
sent night. The acts of setting the arrows in flight denote Time,
measured by the ever-recurrent day and night (see p. 233). The bow
used for sending forth the arrows is also a symbol of day and night, its
breast being painted red and its back black.

These two groups of buffalo songs, one of which closes the first
part of the ritual and the other which opens the second part, are
regarded as one group and as supplicatory in character. They relate
to the buffalo, a food animal, and to the corn, a food plant. Both of
these forms of life are held sacred because they are believed to be
direct gifts to the people from the Mysterious Power, whence comes
life in all its multifarious forms, the ability to move, to reproduce its
kind, in order that each one may bear its particular part in the great
drama of life.

The No®’-ho"-zhi"-ga who arranged the songs and the wi’-gi-es to
be used in the tribal rites as expressions of the desire for divine aid
did not employ terms that could be taken as direct appeals to the
Mysterious Power, but cryptic forms were used, the real meaning of
which could be understood only by the initiated. For instance, the
ancient men did not say in these songs and wi’-gi-es: “O, Wa-ko"’-da,
give uscontinually the buffalo in order that we may live;’”’ nor did they
ask, ‘‘Wa-ko®’-da, give us ever the harvests of corn that we may con-
tinue to have food.” These sfpplications are implied by the language
used in the songs and wi’-gi-es as well as by the general acceptance of
the tribal rites as expressive of appeals for divine aid.

The buffalo and corn songs in their entirety belong to the Tho’-xe
gens who gave permission to each of the other gentes to use a desig-
nated number in their versions of the tribal rites.

The buffalo and corn songs here given by Wa-xthi’-zhi of the Puma
gens, and by Sho®’-ge-mo?-i" of the Tsi’-zhu Wa-shta’-ge gens are

208 THE OSAGE TRIBE. [BTH. ANN. 39

therefore fragmentary. In a later volume the complete number of
these songs will be given as a part of the ritual of the Tho’-xe gens
when their supplicatory significance will become clear.

Personal names were taken from the first song of this group as
follows:

1. Mo®-no®’-ti-de, He-whose-tread-makes-the-earth-rumble, a name
descriptive of the noise made by a running herd of bulls.

2. Hiu’-gthe-to®-ga, Great-thighs, a name referring to the great
strength in the thighs of a bull.

3. Cir’-dse-xa-tha, Tail-curved-back, the name indicates the man-
ner in which an angry bull holds his tail over his back.

4, A’-ba-t’u-xa, Humped-shoulder, a name depicting the shape of
the bull’s shoulder which gives the animal a formidable aspect.

5. Pa-hi’-ga-zho", Shakes-his-mane, the name refers to a wounded
bull that shakes his mane in rage when brought to bay.

6. He-thi’-sdu-zha, Curved-horns, a name referring to the hook-
shaped horns of the young bull and to its power to inflict wounds
upon his enemy like knife-cuts. The right horn of the young bull
symbolizes the knife of the Ho"’-ga warrior, and the left the knife
of the Tsi’-zhu warrior, when used as a weapon against the foe (see
pp- 64-249).

The A’-ki-ho® Xo/-ka, his assistant singers, and the Xo’-ka, with
his initiate, rise when the buffalo bull songs are about to be sung,
and remain standing throughout the singing of this group.

A free translation of the first two lines of each stanza will suffice
to give its meaning, the other two lines being repetitions.

Sone 1.

(Osage version, p. 455; literal translation, p. 584.)

Transcribed by Alice C. Fletcher

Time beats r
Wi - tha- no™zhim no", wi-tha- no®-zhi", Wi -
— —__ |
=—— ——————
padaped bail r r r
tha-non-zhi"-e,Mo%no®-ti-de, Wi - tha-no®-zhi™ no? wi -

tha-no™zhi" Wi - tha-no™-zhi"-e,wi - - tha-no®-zhi® no®,

LA FLESCHBE]

RITE OF VIGIL—FREE TRANSLATION.

FREE TRANSLATION.

nl
I rise, I rise,
I, whose tread makes the earth to rumble.

2.
I rise, I rise,
I, in whose thighs there is strength.

3.
I rise, I rise,

I, who whips his back with his tail when in rage.

4.
I rise, I rise,
I, in whose humped shoulder there is power.

5.
I rise, I rise,
I, who shakes his mane when angered.

6.
I rise, I rise,
I, whose horns are sharp and curved.

209

In the second song of this group the six bulls are represented as
speaking to one another of a mysterious command directing them to

proceed from the unseen to the visible world.

The No®’-ho?-zhi"-ga,

by these songs, made known their desire for the continuity of the

life of the animal that afforded the people food by which to live, but

these ancient men also sought to express, in the songs, their recogni-

tion that the command given to the bulls was from the Mysterious

Power whence proceeds all life and movement.
3594°—25;——14

210 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 2.

(Osage version, p. 456; literal translation, p. 585.)

M.M d = 184 Transcribed by Alice C. Fletcher

E - tho®-be on-ga-the tse he tho™-ka-e nomhon, E -

tho-be on-ga-the tse he tho"-ka-e no® hon, E-

r r r r he eee
thot-be on-ga-the tse he tho"-ka-e no® hon.
FREE TRANSLATION.

us

We are commanded to go into the visible world,
Mo?-no"’-ti-de, we are bidden to go forth.

2
We are commanded to go into the visible world,
Hiu’-gthe-to®-ga, we are bidden to go forth.

3.
We are commanded to go into the visible world,
Cir’-dse-xa-tha, we are bidden to go forth.

4.

We are commanded to go into the visible world,
A’-ba-t’u-xa, we are commanded to go forth.

LA FLBSCHE] RITE OF VIGIL——-FREE TRANSLATION. 211

5.

We are commanded to go into the visible world,
He-thi’-sdu-zha, we are commanded to go forth.

The theme of the third song is the abiding faith of the No®/-ho®-
zhi®-ga that the Mysterious Power will for all time continue the gift
of the buffalo which supplied the people plentifully with food, shelter,
and clothing. ‘‘ Wi-tsi-go,’’ my grandfather, is repeatedly used in
this song, not as a term of relationship, but as an expression of rev-
erence and wonder at the mystery that involved the coming of this
form of life from the unseen to the visible world.

The arrangement of the words and the stanzas implies an order in
which this animal proceeds from its mystic source: First, the male;
second, the female; third, the little one; then the beginning of their
increase in number; and, finally, their spreading over the earth in
seven directions.

This song corresponds in meaning to the second, the third, and the
fourth of the Omaha buffalo songs (27th Ann. Rept. B. A. E., pp.
291-295).

Only two lines of each stanza are translated.

Sone 3.

(Osage version, p. 457; literal translation, p. 586.)

M.M J - 168 Transcribed by Alice C. Fletcher

A ha do-ga non a-gi bi® da, Do-ga non a-

212 THE OSAGE TRIBE. [BTH. ANN. 39

FREE TRANSLATION.
ATF

My grandfather is coming,
Behold, the male is coming.

2.

My grandfather is coming,
Behold, the female is coming.

3.

My grandfather is coming,
Behold, the little one is coming.

4.

My grandfather is coming,
Behold, a part of the herds have come.

5.

My grandfather is coming,
Behold, the herds come in seven directions.

The fourth song is descriptive of the actions of the young bull when
attacking his enemy. He first goes forward in bounding leaps, then
turns from side to side, and at last rushes forth in a straight line. As
the bull is a symbol of courage the song refers to the valor of the
warriors when defending their fields and their homes.

When this song is about to be sung the wife of the Singer and her
companions enter the house, having in their hands their planting and
loom poles and their carrying bags. The women stand in a row in
front of the Xo’-ka, the A’-ki-ho® Xo’-ka, and their assistants, and
there dance to the rhythm of the song, beating time by thrusting the
earth with their poles. At the close of the song the women push their
poles down westward, an act expressive of the wish that the warriors
who go to attack their enemies toward the setting sun shall always
return victorious.

A free translation of one line of each stanza will suffice to give the
meaning, as the other lines are repetitions.

LA FLESCH] RITE OF VIGIL—FREE TRANSLATION 213

Sona 4.

(Osage version, p. 458; literal translation, p. 586.)

Transcribed by Alice C, Fletcher

cae | =

8 SE 8 eee Ge Ge) Gees

SSS Se SSS SSS SSS SS SS
. .

[ f f r

P
E the he ki-a-hi tha tha, bthe da him da,

f !
E the he ki-a-hi tha tha, bthe da hin da.

FREE TRANSLATION.
ue

Behold, I go forth with bounding leaps.
2.
Behold, I go forth, turning from side to side.
3.
Behold, I rush forth in a straight line.
Sonas or THE IiauT FOR THE CHARCOAL.

The group following the Buffalo Bull Songs is called No™-xthe’
I-ki"-dse Wa-tho", freely translated, Songs of the Fight for the Char-
coal. A wi'-gi-e precedes the song. Wa-xthi’-zhi gave only one
song to this group, while Wa-tse’-mo"-i", in a list of the songs belong-
ing to this ritual, made some time before this work was begun, men-
tioned seven songs as belonging to this ceremony. The two gentes to
which these men belong, the I®-gtho/-ga and the Wa-ca’-be, are
related and said to use the same rituals in common. No explanation
was offered by Wa-xthi’-zhi as to why he gave but one song to this
ceremony, although he was aware that Wa-tse’-mo"-i" had given
seven in his list. Both of these men, as well as Tse-zhi"’-ga-wa-da-
i"-ga and Pe’-dse-mor-i", stated that the I®-gtho’-ga is subordinate
to the Wa-¢a’-be gens and it may be that the I"-ctho"’-ga gens is not
privileged to use all of the songs.

The wi’-gi-e and song here given by Wa-xthi’-zhi are used by his
gens at the ceremonial fight by the warriors for brands of the sacred
fires kindled at one of the ceremonies of the Wa-sha/-be A-thi", a rite

914 THE OSAGE TRIBE. [ETH. ANN. 39

performed during the organization of a war party. A detailed descrip-
tion of the Wa-sha’-be A-thi" will be given in a later volume.

The wi’-gi-e serves to direct attention to three animals and two
birds that were chosen by the ancient No®’-ho®-zhi®-ga to be used in
the war rites as symbols of fire and charcoal, namely, the puma, black
bear, white swan, golden eagle, and the young deer. The sections
relating to the puma, the black bear, and the swan are paraphrases
of lmes 984 to 1062 of the Ni’-ki Wi’-gi-e of the Puma gens, which
relate to those two animals and the swan. (See 36th Ann. Rept.
B. A. E., pp. 389-391.) The section relating to the golden eagle
(lines 28 to 40) is a paraphrase from the Ni’-ki Wi’-gi-e of the Ho®’-ga
A-hiu-to™ gens. The section relating to the young deer is a para-
phrase from the Ni’-ki Wi’-gi-e of the Ta’ I-ni-ka-shi-ga (Deer) gens.

From the burning brand snatched out of. the symbolic fire the war-
rior scrapes off the charcoal and puts it into a small deerskin pouch
which he carries upon some part of his clothing as he marches against
the enemy. When the foe is discovered and an attack is to be made,
the warrior paints his face with this charcoal, an act by which he
expresses his determination to show no mercy to the enemy and to
expect none toward himself.

When the two sacred fires are kindled and are burning, at the
Wa-sha’-be A-thi® ceremony, one on the Ho®’-ga side and one on the
Tsi’-zhu side, the warriors gather around their fires stripped of nearly
all clothing and wait for the ‘fray. The officer belonging to the
Ho®’-ga side stands by the fire holding in his hand one of the stand-
ards, while the officer on the Tsi’-zhu side stands before his fire also
holding in his hand one of the standards (Pl. 14). Both officers begin
at the same time to recite the fire wi’-gi-e, each using his own version.

WI'-GI-E OF THE RUSH FOR THE CHARCOAL (HON’-GA).

(Osage version, p. 458; literal translation, p. 586.)

1. What shall they use for their charcoal symbol? it has been said,
in this house.

2. The male puma that lies outstretched,

3. Shall be their charcoal symbol, as they travel the path of life, it
has been said, in this house.

4, When they make the puma to be their charcoal symbol,

5. And when they go against their enemies toward the setting sun,

6. Black, indeed, shall be their charcoal.

7. When they make the puma to be their charcoal symbol,

8. They shall overcome their enemies with ease, O, younger brothers,
they said to one another, it has been said, in this house.

9. What shall they use for their charcoal symbol ? it has been said,
in this house.

LA FLESCHE] RITE OF VIGIL-——-FREE TRANSLATION. 215

10.
11.

The bear that is without a blemish
Shall be their charcoal symbol, as they travel the path of life, it
has been said, in this house.

. When they make the black bear to be their charcoal symbol,

. And when they go against their enemies toward the setting sun,
. Black, indeed, shall be their charcoal,

. And when they go against their enemies toward the setting sun,
. They shall overcome their enemies with ease, O, younger brothers,

they said to one another, it has been said, in this house.

. What shall they use for their charcoal symbol? it has been said,

in this house.

. The great white swan
. Shall be their charcoal symbol, as they travel the path of life, it

has been said, in this house.

. It was he who said: “ Behold, the black skin of my feet,
. The black tip of my nose,
. Which I have made to be as my charcoal,” it has been said, in this

house.

. When the little ones also make of these their charcoal,
. Black, indeed, shall be their charcoal, O, younger brothers, they

said to one another, it has been said, in this house.

. When they go against their enemies toward the setting sun,
. When they make of these their charcoal,
. Black, indeed, shall be their charcoal, O, younger brothers, it has

been said, in this house.

. What shall they use for their charcoal symbol? it has been said,

in this house.

. The stainless bird (golden eagle), it has been said, in this house.
. That bird also,

. Has said: “ Behold, the black skin of my feet,

. Which I have made to be as my charcoal,

. Behold, the black tips of my tail feathers,

. The black tip of my nose,

. Which I have made to be as my charcoal.”

. When the little ones also make these to be as their charcoal,

. Black, indeed, shall be their charcoal, O, younger brothers, it has

been said, in this house.

. When they go against their enemies toward the setting sun,
. When they make of these their charcoal,
. Black, indeed, shall be their charcoal, O, younger brothers, they

said to one another, it has been said, in this house.

. What shall they use for their charcoal symbol? they said to one

another, it has been said, in this house.

216 THE OSAGE TRIBE. [BTH. ANN. 39

42. The young deer

43. Shall also

44. Be their charcoal symbol, it has been said, in this house.

45. It was he who said: ‘‘ Behold, my black hoofs,

46. Which I have made to be as my charcoal,

47. The black tip of my nose also,

48. Which I have made to be as my charcoal.”

49. When the little ones also make of these their charcoal symbol,

50. And when they go against their enemies toward the setting sun,

51. Black, indeed, shall be their charcoal.

52. It was he who said: “‘I escape many dangers,

53. Even when I make my flight in the very midst of my enemies,

54. And arrows aimed at me fly around me in forked lines,

55. I make my escape.”

56. When the little ones make of the young deer their bodies,

57. They shall also have the power to escape dangers, as they travel
the path of life, O, younger brothers, they said to one another.

The song of this group relates to the gathering of the men of the
tribe for the purpose of organizing a war party in the ceremonial order
prescribed by the ancient No®’-ho®-zhi®-ga and is in the nature of a
challenge to those individuals who may be inclined to shirk their
responsibility as warriors. The word ni’-ka, men, that frequently
occurs in the song, is used in a figurative rather than in its ordinary
sense and refers to the warlike spirit of the men who gather to prepare
for a conflict with their enemies.

The song specifically refers to the warriors and to the gentes officiat-
ing throughout the ceremonies. Some of the words have been pur-
posely corrupted to disguise their meaning, but from those that are
clearly spoken a free translation is given.

Two lines of each stanza will suffice to give the meaning, the other
lines being repetitions.

LA FLESCHE]

RITE OF VIGIL—FREE TRANSLATION.

Sone 1.

(Osage version, p. 460; literal translation, p. 588.)

M.M.d = 4112

217

Transcribed by Alice C. Fletcher

Ni- ka cto bi ni wa-tha_ te

f
tho, Ni-ka ni do® e the he

Ni-ka ni do” ha-we ha tho, Ni-kanido™ e thehe,

Ni - ka gto bi ni wa-tha_ te

FREE TRANSLATION.

1s

Men are gathering to sing the songs,
If thou art a man, go thither.

2.

The eagle men are gathering to sing,
If thou art a man, go thither.

3.

The standard men are gathering to sing,
If thou art a man, go thither.

4.

The eagle-feather men are gathering to sing,
If thou art a man, go thither.

5.

The deerskin men are gathering to sing,
If thou art a man, go thither.

218 THE OSAGE TRIBE. [ETH. ANN. 39

6.

The men of the fires are gathering to sing,
If thou art a man, go thither.

te

The men of the charcoal are gathering to sing,
If thou art a man, go thither.

SoncGs OF THE CROSSING OF A RIVER.

The group of songs next in order is called Ni Thi’-tse Wa-tho?,
Songs of the Crossing of a River. These songs are of a supplicatory
character and are sung when a war party is about to cross a danger-
ous river. Wa-xthi’-zhi could not remember the songs, therefore
they had to be omitted.

Sones or THE Mystic House.

The next group of songs is called Tsi Gi’-ka-xe Wa-tho", Songs of
Making the Mystic House. This house was symbolic in character
and called Tsi Wa-ko"-da-gi, House Mysterious. The ancient No?’-
ho-zhi"-ga placed this symbolic house in the keeping of the Wa-¢a’-be
gens. Atacertain stage of the great war ceremony called Wa-sha’-be
A-thit, this symbolic house was made and within it were performed
ceremonial acts that were regarded as the Mystery of Mysteries. The
Wa-sha’-be A-thi" will be described in a later volume.

In this group of songs the Wa-¢a’-be gens, the keepers of the house,
are represented as speaking.

Sone 1.
(Osage version, p. 461; literal translation, p. 588.)

M.M d - 116 Transcribed by Alice C. Fletcher

1

aoa

Wi-e tsiwin ga-xa thit-e e, Wi-e tsiwi" ga-xa

Time beats

att & Pnsfisidt ba afar opens ice P

thi"-ee he the, Ga-xathi"-e e tsiwi-tanon ga-xathi"-e,

r
e

Wi-e tsiwi" ga- xa thi®-e e, Wi-etsiwi"ga - xa thi®-e,

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 219

FREE TRANSLATION.
1.

Make ye the house for me,
Make ye the house for me,
Make ye the house that is mine,
Make ye the house for me,
Make ye the house for me.

2.

Make ye the house for me,
Make ye the house for me,
Make ye the Mystic House,
Make ye the house for me,
Make ye the house for me.

Sone 2.

(Osage version, p. 461; literal translation, p. 589.)

Transcribed by Alice C. Fletcher

Tsi wit Za- xa thi", ga-xa thi"-e he the, Tsi wi?

, Tsi wi? ga - xa thi",ga-xa_ thi™-e he the.

FREE TRANSLATION.
1.

Make ye the house, make ye,
Make ye the house, make ye,
Make ye, make ye,

The house that is mine,
Make ye the house, make ye.

220 THE OSAGE TRIBE. [BrH. ANN. 39

2.

Make ye the house, make ye,
Make ye the house, make ye,
Make ye, make ye,

The Mystic House,

Make ye the house, make ye.

3.

Make ye the house, make ye,
Make ye the house, make ye,
Make ye, make ye,

The frame of my house,
Make ye the house, make ye.

BLUE Jay SONGs.

The group of songs next in order is called Ki-ta’-ni-ga Wa-tho?.
An uncertainty exists as to the bird referred to, for the blue jay and
the kingfisher are both known by the name ki-ta’-ni-ga. Wa-xthi’-zhi
could not recall these songs at the time and they had, therefore, to
be omitted.

SuUPPLICATION OR LirTLE EVENING SonGs.

The next group of songs has two titles, Wa-da’ Wa-tho", Suppli-
cation Songs, and Pa’-ce Wa-tho® Zhit-ga, Little Evening Songs.
These songs had escaped the memory of Wa-xthi’-zhi, so he could
not give them.

Sones oF GATHERING Woop.

The next group, which is composed of two songs and a wi’-gi-e,
bears the title Zho" Thi’-xo" Wa-tho", Songs of Gathering Wood.
The words of the two songs imply that the gatherers of the wood go
to the forest for their material, but their going is figurative rather
than a statement of fact. The songs really refer to a ceremonial act
performed by four men chosen to collect four pieces of wood from
the house of each head of four gentes of the tribe. These four pieces
of wood are collected to be used for the ceremonial kindling of the
sacred fire within the ‘Mystic House’? when it has been set up at
the great Wa-sha’-be A-thi® ceremony.

A free translation of one line of each stanza will suffice to give
the meaning as all the other lines are repetitions.

LA FLESCHE] RITE OF VIGIL——-FREE TRANSLATION, 9921

Sone 1.

(Osage version, p. 462; literal translation, p. 589.)

MM - 112 Transcribed by Alice C- Fletcher

ni da, Qto the, gto the, gto the tha ni _ da, Gto

the, gto the, gto the tha ni da, Qto the, ¢to the, ¢tothe tha

r r
ni da, Gto the, gto the gto the tha ni da.

FREE TRANSLATION,
ie
Gathering, gathering, ye gathering, the wood, ye are,
2.
Noisily, noisily, noisily ye move about.
In the first stanza of the second song the wood gatherers are rep-
resented as still in the forest where they make a rattling noise as
they tie in bundles the gathered firewood for convenience of carrying.

In the second stanza they have brought the wood into the Mystic
House and throw it down with a clattering noise.

222 THE OSAGE TRIBE. [BTH. ANN. 39

Sona’ 2.

(Osage version, p. 462; literal translation, p. 589.)

M.M. A - 184 Transcribed by Alice C. Fletcher

a He =
Time beats f f r r f if f r r
To-xe the, to- xi ni da, to-xi ni da ha, To-xe the,

to- xi ni daha, To-xe the, to-xi ni da, to- xi ni

da ha, To-xe the, to - xi ni da, to - xi ni

FREE TRANSLATION.

Vs
Crashing, crashing you are, crashing you are.
2.
Down you throw them, with a crash, with a crash.

The wi’-gi-e which follows the second firewood song is explanatory
of the symbolic significance of the first four pieces of wood gathered
for the kindling of the sacred fire.

The wi’-gi-e is recited as a part of the ritual relating to the cere-
monial acts performed in the Mystic House at the organization of a
war party and is addressed to the warriors.

Each line of the wi’-gi-e ends with the refrain “‘ni-ka wa-¢a-e,” a
term used by the officers of a war party when addressing their men.
The term may be interpreted as follows: Ni’-ka, men; wa-¢a-e, the
original meaning of this word has become obscured but it is under-
stood to signify valiant. The wi’-gi-e is recited for the Do-do®’-
ho®-ga by the man acting as his Xo’-ka throughout the Wa-sha’-be
A-thi" ceremony.

LA FLESCHB] RITE OF VIGIL—-FREE TRANSLATION, 923

Poe oo to

WI’-GI-E OF THE SYMBOLIC FIREWOOD.

(Osage version, p. 462; literal translation, p. 590.)

Ho! my valiant men,

The first piece of wood that is thus brought home,

Is not brought home without some significance, my valiant men.

Toward the setting sun there dwell people (enemies).

It is one of those people this piece of wood represents.

When they (the little ones) brig home this piece of wood, as
they travel the path of life,

They shall cause themselves to overcome their enemies with ease,
as they travel the path of life, my valiant men.

The second piece of wood that is thus brought home, my valiant
men,
Is not brought home without some significance.

. This piece of wood means the bringing home of two of the people

who dwell toward the setting sun, my valiant men.

. When they (the little ones) bring home this piece of wood, as they

travel the path of life,

. They shall cause themselves to overcome their enemies with ease,

as they travel the path of life, my valiant men.

. The third piece of wood that is thus brought home, my valiant

men,

. Is not brought home without some significance.
. Toward the setting sun there dwell people, my valiant men.
. With this piece of wood are brought home three of those people.

When they (the little ones) thus bring home this piece of wood, as
they travel the path of life,

. It is said that verily I shall cause you to overcome your enemies

with ease, my valiant men.

. The fourth piece of wood that is thus brought home, my valiant

men,

. Isnot brought home without some significance.

Toward the setting sun there dwell peoples.

With this piece of wood are brought home four of those people.

When they (the little ones) thus bring home this piece of wood, as
they travel the path of life,

It is said that verily I shall cause you to overcome your enemies
with ease, my valiant men.

224 THE OSAGE TRIBE. [BTH. ANN. 39

Tue Fire Dritt Sona.

The song immediately following the Songs of Gathering Wood is
called Zho® Thi’-mo" Wa-tho®, Fire-Drill Song. In kindling the
sacred fire the Osage used the old method, that is, by the use of two
slender sticks, one of which has two or three holes partly drilled
through it in the middle. This stick is held firmly on the ground in
a horizontal position and into one of its drill holes is inserted one
end of the other stick which the firemaker twirls rapidly between
the palms of his hands.

In the Fire Drill Song of the Osage the word “thi’-mo"” is used for
the manipulating of the drill. In the Omaha buffalo hunting rite is
a song descriptive of the kindling of fire by some belated hunters
who were obliged to camp out. The word ‘‘bi-mo®” is used in the
Omaha song for the manipulating of the fire drill. Both words have
the same meaning, the first syllable “bi” of the Omaha word meaning
action by pressure, and the first part of the Osage word, “thi,”
meaning action by grasping with the hands. (For the Omaha song
see 27th Ann. Rept. B. A. E., pp. 308-309.)

Sone 1.

(Osage version, p. 463; literal translation, p. 590.)

M.M. p = 192 Transcribed by Alice C. Fletcher

{f
Tse - the tse-the thi-ho™ thi-mo"™ tha, Tse -

the tsethe thi-ho" thi-mon tha, Zhon thi-mo" tha ha thi-ho" -

ho" i-no® tha, Tse - the tse+the thi-ho"-ho™ i-no™ tha, Tse -

= SS eet

—

f r r
h

the tse - the thi - ho® .- ho® i-no® t

LA FLESCHD] RITE OF VIGIL—FREE TRANSLATION, 225

FREE TRANSLATION.
1.

Kindle ye, kindle ye the fire, twirl and grind,
Twirl and twirl ye the fire drill.

2.

Kindle ye, kindle ye the fire, twirl and grind,
Twirl, twirl the fire sticks till they sing.

3.

Kindle ye, kindle ye the fire, twirl and grind,
Twirl the fire drill till the sparks appear.

4.

Kindle ye, kindle ye the fire, twirl and grind,
Twirl the fire drill till the smoke comes.

5.

Kindle ye, kindle ye the fire, twirl and grind,
Twirl the fire drill till the flames arise.

FIRE-MAKING SONG.

The last of the series of songs relating to the kindling of the sacred
fire within the Mystic House is called Tse’-the Wa-tho", Fire-making
Song. The song which precedes this one at its close refers to the
flames produced from the friction of two pieces of wood, for the
burden of the series of fire-making songs is the producing of the
glow from which the flame is urged into life and the sacred fire
kindled and held by the application of dry twigs until fire is secured
and made ready for service.

The series of songs that are sung, the wi’-gi-es that are recited,
the ceremonial acts that are performed within the Mystic House, all
point clearly and logically to the duties that devolve upon the
warrior who in order to keep the fire of his house continually burning,
his home well supplied with the necessaries of life, must at all times
be ready to meet and overcome those enemies who may threaten
not only to extinguish the home fires but the very existence of the
tribe itself. While the words of the song, the metaphors, and the
figures of speech employed in the wi’-gi-es may be confusing and the
ceremonial acts mystical, yet, as the warrior marches forth, when
the songs have been sung, the words of the wi’-gi-es spoken and the
mystical acts performed, he understands that he goes to risk his life
in order that the fire of his home and those of his tribe may not be
extinguished.

Two lines of each stanza freely translated will suffice to give the
meaning, as the other lines are repetitions.

3594°—257 15

9°26 THE OSAGE TRIBE. [ETH, ANN. 39

Sone 1.

(Osage version, p. 464; literal translation, p. 591.)

M.M. Ae 160 Transcribed by Alicé C. Fletcher

The he da-we-the tse he, Po-e da-we- the,

da-we-the tse he, The he da-we-the tse he,

The he da- we- the, da-we-the tse _ he.

FREE TRANSLATION.

Up

Look you, I make the fire, I make the fire,
I make the fire, the flame begins to rise.

2.

Look you, I make the fire, I make the fire,
I make the fire, the flame stands upright.

3.

Look you, I make the fire, I make the fire,
I make the fire, I drop upon it the sticks.

SONGS OF THE CEREMONIAL FRastT.

The songs next in order are called Wa-ba’-no® Ba-ce Wa-tho",
freely translated, Carving the Roast. These songs refer to a cere-
monial feast at which the warriors of the two great tribal divisions are
brought together in order that the traditions of the tribal unity may
not be forgotten. This ceremonial feast was always held on the
evening of the first day’s journey of the war party. A detailed
description given by Xu-tha’-wa-to"-i" will appear in the Wa-sha’-be
A-thit rite. Wa-xthi’-zhi could not recall these songs and they were
therefore omitted.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 227

SONGS OF THE GRAY Owt.

Wa-po’-ga Wa-tho", Songs of the Gray Owl,.is the title of the next
group of songs. These songs disclose to the minds of the No®/-ho®-
zhi"-ga a scene having for its central figure the Do-do"’-ho®-ga of a
war party who stands alone keeping his nightly vigil. Out of the
darkness, out of the silence of the night, he may hear the mournful
voice of the great gray owl, or the horned owl, or the splash of a
snake in the water, or the cry of some nocturnal animal, any one of
which comes to him first he may take as a favorable response to his
supplications.

In the two stanzas of the first song Wa-po’-ga, the gray owl, and
I’-to", the horned owl, are mentioned and personified.

A free translation of two lines from each stanza will suffice to give
the meaning, as the other lines are repetitions.

Sone 1.

(Osage version, p. 465; literal translation, p. 592.)

M.M d = 104 Transcribed by Alice C. Fletcher
———— |
mug —_
Time beats f f [ r i f f
Ni-ka wit hon da dsi i-e hi-the to"-e,

jopemel r ae eee eee ee ee a

e hi-the to™-e the he the,

fe ons ale Pied ileal tics Fae pash (pr a

i-e hi-the to"-e, © Ni-kawi"ho da dsi i-e hi-the to"-e.

FREE TRANSLATION.
ile

Hark! out of the silence of the night there comes the voice of a man,
It is the voice of the Wa-po’-ga who speaks to me in the stillness of the night.

9

Hark! out of the silence of the night there comes the voice of a man,
It is the voice of I’-to™ who speaks to me in the stillness of the night.

228 THE OSAGE TRIBE. (ETH. ANN. 39

In the second song the No"’-ho-zhi"-ga picture the Do-do®/-ho™-ga
as pausing in his “‘evening” walk when he hears the voice of Wa-
po’-ga, the great gray owl, and speaks in response to the mysterious
voice that comes to him out of the darkness. In the first stanza the
great gray owl is mentioned and in the second the I’-to", the great
horned owl.

A free translation of two lines from each of the stanzas will suffice
to give the meaning, as all the other lines are repetitions.

Sone 2,

(Osage version, p. 465; literal translation, p. 592.)

M.M ae 838 Transcribed by Alice C. Fletcher

! er
tha-tsi-e tho, Pa-ce u - mo®-bthi® tha - tsi-ei@ do,
a Z = -
f f r r r
Pa-ceu - mo bthi® tha tsi-e it do.

FREE TRANSLATION.
ike
Lo, in my evening walk thou comest to me,
Thou, Wa-po’-ga, comest to me.
2

Lo, in my evening walk thou comest to me,
Thou, I’-to", comest to me.

In the third song the evening scene is continued. The Do-do®’-
D DS
ho®-ga is represented as standing and speaking to the beings who
to} Do SD oD
approach him. Three stanzas are given to this song. In the first
the great gray owl, in the second the great horned owl, and in the
fo) D> y ’ oD bf
third the We’-ts’a, the snake, are addressed.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 929
A free translation of two lines from each stanza will suffice to
give the meaning, as all the other lines are repetitions.
Sone 3.

(Osage version, p. 465; literal translation, p. 592.)

M.M. d - 84 Transcribed by Alice C. Fletcher

Time beats f f
Pa-ge thea-tom dse hi™ do, Pa-ge the a-to™

P
dsehi® do ho, Wa-po-gowi® tha-tsi-e tho, Pa-ce thea-to™

dse hi™ do, Pa-ge thea-to™ dse hi® do.

FREE TRANSLATION.
Mls

As in the darkness of evening I stand thou comest to me,
Thou, Wa-po’-ga, comest to me.

2.

As in the darkness of evening I stand thou comest to me,
Thou, I’-to", comest to me.

3.

As in the darkness of evening I stand thou comest to me,
Thou, We’-ts’a, comest to me.

Sones or TRIUMPH.

The next group of songs bears the title Wa-tsi’-a-dsi Wa-tho*,
No direct information could be obtained as to the meaning of this
title, which seems to have become obscure, but from an analysis of
the compound word Wa-tsi’, a corruption of the word wa-tse’,
triumph; a-dsi, there; and from the words used in the songs of other
versions that will appear later, in this and other volumes, it would
seem proper to interpret the name as Songs of Triumph. Wa-tse’-
mo"-i" and other men versed in the rites said that when these songs
are sung at the ceremony the Singer’s wife and her women com-
panions dance before the Xo’-ka and his A’-ki-ho" Xo’-ka, each
woman carrying a burden strap, a digging pole, or a loom pole.

930 THE OSAGE TRIBE. (ETH. ANN. 39

Wa-xthi’-zhi could not recall the songs of this group, which had,
therefore, to be omitted.

SONGS OF THE SYMBOLS ON THE WAR CLUusB.

The songs next in order are called I’-tsi" Ba-xo" Wa-tho®, liter-
ally, War Club Waving Lines Songs. At the singing of these songs
the Xo’-ka rises and dances, holding in his hands the symbolic war
club used in the ceremony. (Pl. 15.) One of the songs refers di-
rectly to the symbolic marks on the four sides of the club, when the
A’-ki-ho" Xo’-ka comes to the line containing the word ba-xo", way-
ing, the Xo’-ka draws with his index finger an imaginary waving line
down the full length of the club to symbolize the north or the north
winds; when the line is sung containing the word tho-to®, straight, he
draws a straight line down the full length of the club to symbolize
the east winds or the straight westward path of the sun. The next
waving line, the third to be drawn, is for the south, and the fourth
or final straight line is to symbolize the west winds or the straight
path of the sun from east to west.

Wa-xthi’-zhi could not recall the war-club songs of his gens, and
they had, therefore, to be omitted.

Rain Songs.

The next group of songs is called Ni-zhiu’ Wa-tho", Rain Songs.
A wi'-gi-e precedes the rain songs, but as Wa-xthi’-zhi could not
recall either the wi’-gi-e or the songs they both had to be omitted from
his recital.

SonGs OF THE STRIKING OF THE Eartu.

The songs following the Rain Songs are called Songs of the Striking
of the Earth. These songs are accompanied by certain ceremonial
acts performed by the Xo’-ka and the Singer. Unfortunately
Wa-xthi’-zhi could not recall these songs, and they had, therefore, to
be omitted. However, similar groups of songs belonging to other
gentes, together with a detailed description of the ceremonial acts,
will be given later.

Sonas oF STRIKING ONE AGAINST THE OTHER.

The next group of songs that follow is called Ki-ka’-xe I-ki-tsi®
Wa-tho", freely translated, Songs of Striking One Against the Other.

When the A’-ki-ho® Xo/-ka is about to sing this group of songs the
Sho’-ka removes the scalp that is fastened to the hanging strap of the
Wa-xo’-be and wraps the scalp around the middle of the war club
which he puts into the left hand of the Xo’-ka. The Sho’-ka then
takes up the Wa-xo’-be (sacred hawk) and puts it into the right hand
of the Xo’-ka. (PI. 11.) When that official has been thus equipped

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 231

for ceremonial acts that accompany the songs the A’-ki-ho™ Xo’-ka
takes up his rattle and begins to sing and the Xo’-ka rises to dance.
The Xo’-ka dances in one place until the A’-ki-ho" Xo’-ka comes to

- the third line in each stanza, when the Xo’-ka takes two steps for-

ward, holds the war club aloft, and strikes the scalp wound around
the club with the Wa-xo’-be (sacred hawk), uttering as he does so the
magic cry:

Magic Cry Transcribed by Alice C. Fletcher
[2 a ee
He hi hi hi hi e e.

Then he steps back to his place where he continues to dance. This
symbolic act repeated at each stanza forms a little drama of the war-
riors going forth to strike and overcome the enemy.

Wa-xthi’-zhi said this group was composed of three songs, but as
he could recall only one the other two had to be omitted.

A free translation of two lines from each stanza of the song given
will suffice to make known the meaning, as the other lines are repe-
titions.

Sone 1.

(Osage version, p. 466; literal translation, p. 593.)

M.M d -100 Transcribed by Alice C. Fletcher

Tsi-go a - he the tse the, the the, he the, Tsi-go

Ari fv aabl ape fio. ack ie eere
the,thethe, he the,Tsi-go a- he thetse the, the the he.

FREE TRANSLATION.
1.

Let my grandfather go forth against the enemy,
Let the Black Bird go forth against the enemy.

Oy

Let my grandfather go forth against the enemy,
Let the Gray Hawk go forth against the enemy.

232 THE OSAGE TRIBE. [BTH, ANN. 39

3.

Let my grandfather go forth against the enemy,
Let the Little Hawk go forth against the enemy.

4,

Let my grandfather go forth against the enemy,
Let the Consecrated One go forth against the enemy.

Sones or TriumpH, oR THE RETURN OF THE BirD.

The next group of three songs has two titles, Wa-tse’ Wa-tho?,
Songs of Triumph, and Gthi’ I-he-the Wa-tho", Songs of the Bring-
ing Home and the Laying Down of the Bird.

The preceding song, with its accompanying ceremonial acts, pre-
sents a dramatization of the going forth of the warriors against the
enemy. In the following Song of Triumph or the Return of the Bird,
three kinds of hawk, each one a symbol of the courage of the warriors,
are mentioned, also the Do-do®’-ho®-ga who is called ‘“‘The Conse-
crated One,” and the entire war party are spoken of as going home in
triumph to the tribe when the sacred birds are returned to their
respective places among the various gentes.

After a short pause the Sho’-ka rises, takes the sacred hawk from
its place to which it had been returned after the ceremonial acts, and
places it in the hands of the Xo’-ka. The A’-ki-ho™ Xo’-ka takes up
his rattle and begins to sing the Song of Triumph. At once the
Xo’-ka rises and holding the sacred bird in the hollowed palms of
his hands dances to the rhythm of the song, facing the Singer as he
does so (P]. 17). At the close of the fourth stanza the Xo’-ka, with a
flourish of his arms, lets the hawk drop to the ground and takes his
seat.

The No®’-ho®-zhi"-ga who sits toward the other end of the lodge
and can not see the bird ask, ‘In what position does it lie?” The
Sho’-ka examines the position of the hawk. If he reports that it lies
breast upward, the position of a man who dies a natural death, having
had his full length of life, all present cry: ‘‘Ho! it is well.” This
position of the bird is taken as an omen that the Singer will be success-
ful as a warrior. If the Sho’-ka reports that the bird lies breast
downward, the position of a man suddenly slain in battle, the report
is received by the assembly in silence.

A free translation of two lines from each stanza will suffice to give
the meaning of the song, as the other lines are repetitions.

LA FLESCHB] RITE OF VIGIL—FREE TRANSLATION, 233

Sone 1.

(Osage version, p. 446; literal translation, p. 593.)

M.M Ai - 1496 Transcribed by Alice C.Fletcher

peer: ieee Ra satin wink

Wa-zhi" ca-be wa tha tse no® e- e the he,

Time beats

(<= a
. r f r f ae Peg

Wa-tha-tse no", wa tha tse no”

Wa-tha-tseno™, wa tha tse no™ -e the he tho.

FREE TRANSLATION.
i
O, Black Bird, thou hast triumphed,
Hast triumphed, hast triumphed.

9

O, Gray Bird, thou hast triumphed,
Hast triumphed, hast triumphed.

3.

O, Little Hawk, thou hast triumphed,
Hast triumphed, hast triumphed.

4.

O, Consecrated One, thou hast ttiumphed,
Hast triumphed, hast triumphed.

The next two songs of this group bear in common a subtitle, Mo®’-
gthu-stse-dse Wa-tho", freely translated, Songs of Drawing His
Arrows. These songs are supplicatory in character, as are, indeed,
all the songs, wi’-gi-es, and ceremonial acts of the tribal rites. There
are none that have not some recognition of the power that abides
within and controls all living forms. The Songs of Drawing His
Arrows and the ceremonial acts accompanying them express a desire
that the initiate shall not only have a successful military career but

934 THE OSAGE TRIBE. [ETH. ANN. 39

that he shall also have an endless line of descendants, a lineage that
shall continue as long as day and night continue.

The little bow and the two arrows used in the acts accompanying the
songs are made in accordance with a ritual formulated by the ancient
No®’-ho®-zhit-ga and presented for an initiation ceremony by the
gens called Sole Owners of the Bow who hold the office of making
these ceremonial articles. The breast of the bow is painted red as
a symbol of the recurrent day and the back is painted black, a symbol
of the night that ever follows the day. One of the arrows is painted
red and the other black, so that both together symbolize day and
night.

When the Songs of the Arrows are about to be sung the people
whose houses happen to be in the line over which the arrows are to
be set in flight move out, even the horses that happen to stand in
the way are driven aside, for there are many persons who believe
that any man or beast over which the magic arrows make their
flight will die within the year.

While the people are scurrying out of the way the Sho’-ka picks
up the sacred hawk and places it upon the back of the Xo’-ka,
where it hangs suspended from a cord that goes around his neck.
The Sho'-ka then puts in the hands of the Xo’-ka the symbolic bow
and the two arrows. (Pl. 16.) The A’-ki-ho™ Xo’-ka takes up his
rattle and begins to sing the second song. The Xo’-ka quickly rises
and dances to the rhythm of the music. When the third line of the
first stanza is reached the Xo/-ka takes two or three steps forward,
fits the black arrow to the cord of the bow, and as he pulls the cord
he utters the magic cry:

Magic Cry Transcribed by Alice C. Fletcher

He hi hi hi hi e e.

But he does not release the arrow. Before turning around to come
back to his place the Xo’-ka takes pains to remove from the cord
the arrow, in order to avoid bringing its point into line with the
No*’-ho"-zhi"-ga sitting on both sides of the lodge. At the third
line of the second stanza the Xo’-ka repeats the magic cry and simu-
lates the act of releasing the red arrow. At the third line of the
third stanza the same magic cry and the same act of simulation is
repeated, but the black arrow is now drawn. When the A’-ki-ho"
Xo’-ka sings the third line of the fourth stanza the Xo’-ka again
gives the magic cry as he goes through the act of drawing and
releasing the red arrow.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 235

By these symbolic acts the initiate is not only assured that he
will be protected by the Black Hawk, the Gray Hawk, the Little
Hawk, and the Consecrated One, as all of these represent the warriors
of the tribe, but that*he will have a line of descendants that will con-
tinue through all time.

A free translation of two lines from each stanza will suffice to give
the meaning, as the other lines are repetitions.

Sone 2.

(Osage version, p. 467; literal translation, p. 594.)

M. M. @ = 168 Transcribed by Alice C. Fletcher

Time beatg f r f r

Tsi-go mo™-thi-do® a-do®-e, Tsi- go mo"-thi - do™ a-do"-e, mo3_

fr
Tsi- go mo®-thi- dom a-dot-e,mo® - thi - do" a-do®-e.

FREE TRANSLATION.
1.

Look you, my grandfather draws the arrow,
The Black Hawk draws the arrow.

Qe

Look you, my grandfather draws the arrow,
The Gray Hawk draws the arrow.

3:
Look you, my grandfather draws the arrow,
The Little Hawk draws the arrow.

4.

Look you, my grandfather draws the arrow,
The Consecrated One draws the arrow.

236 THE OSAGE TRIBE. ; [BTH. ANN. 39

Without a moment’s pause the A’-ki-ho" Xo’-ka goes on to the
next song and the Xo’-ka dances to the rhythm of the music with the
hawk still on his back and the bow and arrows in his hands.

Sone 3.

(Osage version, p. 467; literal translation, p. 594.)

M.M. - 465 Transcribed by Alice C. Fletcher

f f etme f

Tsi- go mo®-thi-do” a-gthi no"-zhi"-¢, Tsi-go mo®-thi-do” a-gthi no?

Time beats

zhi®-e, Mo"-thi-do® a-gthi non-zhi"-e, Wa-zhi® ¢a-be mo"-

thi- do" a-gthi no"-zhi"-e, Tsi-go mo"-thi-do” a-gthi non -

zhi®-~e, Mo- thi - do® a-gthi no® zhi®-e.

. FREE TRANSLATION.
fe

My grandfather returns, he who has drawn the arrows,
The Black Hawk returns, he who has drawn the arrows.

9

My grandfather returns, he who has drawn the arrows,
The Gray Hawk returns, he who has drawn the arrows.

3.

My grandfather returns, he who has drawn the arrows,
The Little Hawk returns, he who has drawn the arrows.

4.

My grandfather returns, he who has drawn the arrows,
The Consecrated One returns, he who has drawn the arrows.

Sona or THE Ristnc TO Depart.

The final song of the No®’-zhi"-zho" Ritual of the In-gtho"’-ga and
the Wa- Sane gentes is called U’-thu-dse I-no"-zhi" Wa-tho", freely
translated, Song of the Rising of Those Who Participate, meaning

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. ABhT

that the No?’-ho"-zhi"-ga arise to depart, having performed the duties
required of them.

When the Xo’-ka has taken his seat at the close of the Songs of
Triumph, the A’-ki-ho® Xo’-ka begins to sing the Song of the Rising
to Depart. The No®’-ho®-zhi®-ga promptly rise, those of the Ho®’-ga
division passing in single file between the fireplace and the Xo’-ka,
the initiate, and the A’-ki-ho® Xo’-ka and go out of the lodge on the
Tsi’-zhu side. Those of the Tsi’-zhu division march in the same man-
ner and go out on the Ho®’-ga side of the lodge. Each head of the
various gentes on both sides of the two great tribal divisions greets
the initiate with the words, ‘“‘Many animals shall appear for you,”
meaning, abundant shall be your food and many shall be your
descendants. Some whose relationship to the initiate permits of it
make a jesting remark to which the initiate responds seriously, with-
out the slightest sign of a smile, with the greeting, “‘ How!”

A free translation of one line from each stanza will suffice to give
the meaning of the song, as the other lines are repetitions.

Sone 1.

(Osage version, p. 468; literal translation, p. 595.)

M.M Hi - 78 Transcribed by Alice C. Fletcher

Time beats

A - ki-pa wi"? da do
E io

F f f i

A - ki - pa wit da do ho pe-dse to" tha,
ir

A - ki- pa wi" da do ho. pe-dse to" tha.

FREE TRANSLATION.

1.

Meet ye all as one, at the fireplace.

9

“.

Meet ye all as one, with friendly touch.

238 THE OSAGE TRIBE. [RTH. ANN. 39

Wt’-ci-e Usrep at THE INSTALLATION OF A Wripow.

When the widow of a No®’-ho?-zhi"-ga wishes to take her husband’s
place in the organization she makes to the leading member of her
husband’s gens a formal application for installment into his vacant
place, accompanying her request with a suitable fee. At an initia-
tion ceremony, following her application, the man to whom the
request has been made by the widow waits for a pause in the cere-
monies, when, in a formal address, he presents to the No®’-ho?-
zhi"-ga the request of the widow. If the No®’-ho"-zhi"-ga express
their approval of the application the man who represents the widow
then recites the wi’-gi-e used by her husband’s gens at the installation
of a widow into the place made vacant by her husband’s death.

The following is the wi’-gi-e recited by a member of the Wa-c¢a’-be
or the I"-gtho®’-ga gens when installing a widow into her husband’s
place in the organization. This wi’-gi-e is divided into three sec-
tions. In the first section the black bear is represented as speaking,
offering long life to the “little ones”’ who make of him ‘‘ their bodies,”
that is to those who accept and make of him their life symbol. In
the second section the cedar is represented as speaking and offering
to the little ones long life and medicines to cure them of the diseases
that may attack them. The cedar is used by many of the Siouan
tribes as a symbol of long life. In the third section the water of a
river is represented as speaking and offering long life to the little
ones. Water is of universal use and a symbol of health as well as
long life. The first section of the wi’-gi-e belongs to the I"-gtho’-ga
and Wa-ca’-be gentes of the Ho®’-ga subdivision; the second to the
Wa’-tse-tsi gens of the Wa-zha’-zhe subdivision; the third to the
Ii-no"’ Mit-dse-to" gens of the Wa-zha’-zhe subdivision.

In this wi’-gi-e all references to the destruction of life are care-
fully avoided, because the woman is the channel through whom all
human life must proceed and continue. She it is who prepares food
for the “little ones” to strengthen them for their life’s journey; she
it is who seeks for them the remedies for the restoration of their
health when they sicken; and she it is who brings water for them
when they are thirsty.

THE WI’-GI-E.

(Osage version, p. 468; literal translation, p. 595.)

They said, it has been said, in this house,

The black bear that is without a blemish, that les outstretched,
Spake, saying: The little ones shall make of me their bodies.
Behold my toes that are gathered together in folds,

Which I have made to be the signs of my old age.

When the little ones come to old age,

wWnre

ea

oo

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 239

. They shall see their toes gathered together in folds with age, as

they travel the path of life.

. When the little ones make of me their bodies,
. They shall live to see old age, as they travel the path of life.

. Behold the wrinkles upon my ankles,

. Which I have made to be the signs of my old age.

. When the little ones make of me their bodies,

. They shall live to see their ankles wrinkled with age, as they

travel the path of life.

. When the little ones make of me their bodies,
. They shall be free from all causes of death, as they travel the

path of life.

. Behold the inner muscles of my thighs, loosened with age,

. Which I have made to be the signs of my old age.

. When the little ones make of me their bodies,

. They shall live to see the inner muscles of their thighs loosened

with age.

. When the little ones make of me their bodies,
. They shall cause themselves to be difficult to overcome by death,

as they travel the path of life.

. Behold the outlines of my ribs that show through my skin.

. Those also are the signs of my old age.

. When the little ones make of me their bodies,

. They shall live to see the outlines of their ribs showing through

their skin.

. When the little ones make of me their bodies,
. They shall be free from all causes of death,
. The little ones shall live to see old age, as they travel the path

of life.

. Behold the muscles of my arms, loosened with age,

. Which I have made to be the signs of my old age.

. When the little ones make of me their bodies,

. They shall live to see the muscles of their arms loosened with age.
. The little ones shall live to see old age, as they travel the path

of life.

4. Behold the muscles of my throat, loosened with age,

. Which I have made to be the signs of my old age.

5. When the little ones make of me their bodies,

. They shall live to see the muscles of their throats loosened

with age.

240
38.

39.

40.
41.
42.
43.
44,
45.
46.

47.
48.
49,
50.

ol.
52.
53.
54.

63.

68.
69.

THE OSAGE TRIBE. [HLH. ANN. 39

The little ones shall cause themselves to be difficult to overcome
by death,
They shall live to see old age, as they travel the path of life.

Behold the muscles of my chin, loosened with age,

Which I have made to be signs of my old age.

When the little ones make of me their bodies,

They shall live to see the muscles of their chins loosened with age,
They shall cause themselves to be difficult to overcome by death.
When the little ones make of me their bodies,

They shall live to see old age, as they travel the path of life.

Behold my overhanging cheeks,

Which I have made to be the signs of my old age.

When the little ones make of me their bodies,

They shall live to see in their overhanging cheeks the signs of old
age, as they travel the path of life.

Behold the folds in the corners of my mouth,

Which I have made to be the signs of my old age.

When the little ones make of me their bodies,

They shall live to see in the folds of the corners of their mouths
the signs of old age, as they travel the path of life.

. Behold the folds in the corners of my eyes,

. Which I have made to be the signs of my old age.

. When the little ones make of me their bodies,

. They shall live to see in the folds of the corners of their eyes the

signs of old age, as they travel the path of life.

Behold the wrinkles upon my forehead,

. Which I have made to be the signs of my old age.
. When the little ones make of me their bodies,
. They shall live to see upon their foreheads the wrinkles of old age.

Behold the hair upon the crown of my head, thinned with age,

. Which I have made to be the sign of my old age.
. When the little ones make of me their bodies,
. They shall live to see the hair upon the crown of their heads

thinned with age.

. Behold the hairs of my head, whitened with age.

When the little ones make of me their bodies,
They shall live to see the hairs of their heads whitened with age.

70. When the little ones make of me their bodies,
. The little ones shall live to see old age, as they travel the path

of life.

LA FLESCHE ] RITS OF VIGIL—FREE TRANSLATION. 241

72.
73.
74.

OrAIWaWS x
SOMWD on

Verily, the days that are calm and peaceful,

The little ones shall finally reach, as they travel the path of life.

The words here spoken shall stand for all time, it has been said,
in this house.

. The little ones have nothing to use for medicine, they said to

one another, it has been said, in this house.

. They said, it has been said, in this house,

. That, verily, on the brink of a precipice,

. There stood the cedar,

. Sighing where he stands in his chosen place,

. He spake, saying: Here, upon the brink of this precipice, I

stand, in order that the little ones may make of me their
medicine.

. He stood sighing in his chosen place,

2. In the midst of all the four winds.

83. Whichever way the winds blew,

. He sent forth with them a pleasing fragrance.

. He spake, it has been said, in this house,

. Saying: Behold the base of my trunk (the roots),
7. Which I have made to be the sign of my old age.

88. When the little ones make of me their bodies,

. They shall live to see the toes of their feet gnarled with age, as

they travel the path of life.

. Behold the wrinkles of my ankle,

. Which I have made to be the sign of my old age.

. When the little ones make of me their bodies,

93. They shall live to see the wrinkles of old age upon their ankles,

as they travel the path of life.

. Behold my outspreading branches,

5. Which I have made to be the signs of my old age.

. When the little ones make of me their bodies,

. In the limbs of the little ones there shall be no causes of death,

as they travel the path of life.

. Behold the downward bend of the tops of my branches,

. Which I have made to be the sign of my old age.

. When the little ones make of me their bodies,

. They shall live to see their shoulders bent with age, as they

travel the path of life.

. Behold the feathery tops of my branches,
. Which I have made to be the sign of my old age.
. When the little ones make of me their bodies,

16

3594°—25+

242 THE OSAGE TRIBE. [BT IT. ANN. 39

105. They shall live to see their hair whitened and feathery with age,
as they travel the path of life.
106. So stands the cedar to be used as medicine by the little ones.

107. They (the little ones) took footsteps and moved on, it has been
sald, in this house.

108. Verily, to the edge of a river where they paused and stood,

109. And the river spake, saying: Behold the right side of my body,

110. Which I have made to be the sign of my old age.

111. When the little ones make of me their bodies,

112. There shall be no causes of death on the right side of their
bodies.

113. Behold the current and bed of my waters,

114. Within the hollow of my body.

115. When the little ones make of me their bodies,

116. Within the hollow of their bodies there shall be no causes of
death, as they travel the path of life.

117. The wavelets upon my surface

118. I have made to be the sign of my old age.

119. When the little ones make of me their bodies,

120. They shall not fail to live to see old age, as they travel the path
of life.

21. The strong current that lies here,

122. Is the windpipe through which I breathe.

23. When the little ones make of me their bodies,

124. Within their windpipes there shall be no causes of death, as
they travel the path of life.

TSI’-ZHU WA-SHTA’-GE VERSION OF THE NOV’’-ZHI*-ZHO*
RITE.

THE SEVEN SONGS.
By SHO¥’-GE-MON-IN,

During the month of May, 1916, Sho"’-ge-mo?-1" (Pl. 9, B) gave the
Tsi’-zhu Wa-shta’-ge version of the No®’-zhi®-zho" ritual. This old
man, who died in October, 1919, belonged to the Ba’-po subgens of
the Tsi’-zhu Wa-shta’-ge (Peace) gens of the Tsi’-zhu tribal division.
When this aged member of the No"’-ho®-zhi"-ga order made up his
mind to recite the ritual he asked for a week’s time to refresh his
memory and to put into their established sequence the six wi’-gi-es and
96 songs of which the ritual is composed. When the old man had
thus recalled to mind the ritual he recited the wi’-gi-es and sang the
songs without any hesitancy.

BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 12

METHOD OF PAINTING FACE

BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 13

SACRED HAWKS BELTED WITH SCALP LOCKS

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 243

OPENING CEREMONY—SMOKE OFFERING TO THE SACRED ANIMAL
SKINS.

The ceremony of sending the Sho’-ka to summon the No?/-ho®-
zhi®-ga whose duty it is to take part in the No®-ni’ A-tha-shu-dse
ceremony, the blowing of smoke on the skins of animals that symbo-
lize courage and strength, occurs in the evening. The Tsi’-zhu cere-
mony is about the same as that described by Wa-xthi’-zhi when giving
the No®’-zhit-zho® ritual of his own gens (see pp. 53-58). To the
ceremony are summoned only the No®’-ho®-zhi"-ga belonging to the
gentes having the title of Wa-no", Elders, all of which are war gentes,
and are: the Wa-zha’-zhe Wa-no® belonging to the Ho®’-ga tribal
division, the Tsi’-zhu Wa-no® and the Mi-k’it’ Wa-no® of the Tsi’-zhu
division.

About sunrise the next morning the members summoned prepare
themselves to go to the house of the candidate, the place of meeting,
by putting upon themselves the signs of the earth and of the sky.
For the sign of the earth they blacken the upper portion of the face
with moistened black soil, and for the sign of the sky they spread the
white down of the eagle upon the crown of the head. At the outer
corner of one eye a figure is drawn resembling an ovate leaf, from the
pointed end of which a short line is drawn running slantwise toward
the ear. No satisfactory explanation could be obtained as to the
signification of this figure, but it is said to belong to the Men of Mys-
tery. From the inner corner of the eye a line is drawn toward the
corner of the mouth. The meaning of this line is explained as repre-
senting the tears shed during the rite of vigil. These figures are made
by removing from the skin, with the nail of the index finger, the mois-
tened black soil. The men belonging to the Ho®’-ga tribal division
put these figures on the right side of the face and those belonging to
the Tsi’-zhu division on the left side. The men of both divisions paint
upon the middle of the forehead a round red spot to represent the sun
which travels over the earth and across the sky (Pl. 12). Each mem-
ber wears his buffalo robe with the hair outside and that, with the
symbolic painting and decoration, completes his sacerdotal attire.
In recent times, owing to the extinction of the buffalo herds, the
woolen blanket which had no symbolic significance supplanted the
ancient buffalo robe.

When the No®’-ho®-zhi"-ga have finished painting and dressing
they form a procession and solemnly march to the house of the candi-
date and enter. Those coming from the Ho*’-ga division take their
places at the south side of the house and those from the Tsi’-zhu
division at the north side. The candidate, his Xo’-ka, and the
A’-ki-ho® Xo/’-ka, with the members of their own gens, occupy the
east end of the house.

244 THE OSAGE TRIBE. [BTH. ANN. 39
Tue WaILING CEREMONY.

When all the No?’-ho"-zhi"-ga have taken their places the Sho’-ka,
in obedience to the instructions from the A’-ki-ho® Xo’-ka, places in
the hands of the candidate a pipe, at the same time giving him
directions as to the ceremony he is to perform. This done, the
candidate goes to the eastern end of the line of No®’-ho®-zhi"-ga on
the Ho"’-ga side and, placing the sacred pipe upon the head of the
first man, begins to wail at the top of his voice, and every No®’-
ho®-zhi"-ga on both sides of the house begins to recite the wi’-gi-e
of his gens relating to the animal skins that symbolize courage and
strength. The candidate passes from one member to the other
placing the pipe upon the head of each one, while the women mem-
bers of the order join him in the wailing. When the candidate
reaches the western end of the line he crosses over to the north side
and continues his wailing and the placing of the pipe on the head of
each member on that side. If he reaches the end of the line before
the closing of the recitation of the wi’-gi-e he must continue to wail
as he stands there until the last man has finished his recital. This
act of the candidate is an appeal to the No®’-ho®-zhi®-ga for sym-
pathy and for the faithful performance of their part of the ceremony
in order that he may become possessed of the same courage and
strength bestowed upon the animals, sacred to the ceremony.
The No®-ni’ A-tha-shu-dse ceremony of the Tsi’-zhu Wa-shta’-ge
gens differs from that of the In-gtho"’-ga and the Tho’-xe gentes in
the number of the animals used as symbols of courage and strength.
The I"-gtho"’-ga and the Tho’-xe use seven (see p. 46):
In-gtho?’-gthe-zhe, the mottled lynx.
Sho®’-ge hit to, the gray wolf.
I»-gtho"’-ga do-ga, the male puma.
Wa-ca’-be do-ga, the male black bear.
Wa-dsu’-ta to"-ga, the buffalo bull.
Wa-dsu’-ta stse-dse, the elk.
. Wa-dsu’-ta zhit-ga, the deer.

‘he Tsi/-zhu Wa-shta’-ge gens use but four of the above, namely:
. I®-gtho"’-gthe-zhe, ane mmotled lynx.
- Sho?! -ge hi" to, the gray wolf.
. Wa-ca fope do-ga, the male black bear.
I"-gtho"’-ga do-ga, the male puma.

No explanation could be obtained as to why the Tsi’-zhu
Wa-shta’-ge omit from their ritual the last three of the group of
seven animals used to symbolize courage. Sho®’-ge-mo?-i" and other
members of the gens, when questioned about this omission, gave the
vague and unsatisfactory reply that their gens had no war ritual,
but it used that belonging to the other gentes in a modified form.

eee Oe se aoe

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 245

In the No®-ni’ A-tha-shu-dse wi’-gi-e used by the I"-gtho"’-ga and
the Tho’-xe gentes the buffalo bull is called Wa-dsu’-ta to"-ga, great
animal; the elk, Wa-dsu’-ta stse-dse, tall animal; and the deer,
Wa-dsu’-ta zhi"-ga, small animal. None of the men who are versed
in the rites could tell whether these are archaic names of the animals,
but it is evident that they are ceremonial names, as the names com-
monly used for these animals are: tse-do’-a, for the buffalo bull;
o’-pxo", for the elk; and ta or ta-ci*’-dse-c¢ka, for the deer.

Wi’-GI-E OF THE FOUR SYMBOLIC ANIMALS.
(Osage version, p. 473; literal translation, p. 600.)

1. Ho! What shall they use as a symbol of their courage, it has
been said, in this house.
The little mottled lynx,
3. Which they knew to be great in courage they chose to use as a
symbol,
Saying that if they use the lynx as a symbol of courage,
5. They shall become known for their valor, as they travel the path
of life.
6. Then the lynx spake, saying: “ Behold my hands in which there
is strength.
7. When they use these hands as symbols of strength,
8. Their hands shall ever be upon the foe.” _
9. At break of day, it has been said, in this house,
10. Within the bend of a river,
11. The lynx suddenly rushed forth to an attack,
12. Upon a young deer,
13. Which he threw to the ground, where it lay lifeless and bent,
14. Whereupon he uttered a cry of triumph,
15. And spake, saying: ‘‘Thus shall the little ones utter a cry of
triumph over the fallen foe, as they travel the path of life.”’
16. Thus he made four cuts to stand for all time.

Ko)

-

17. Ho! What shall they use as a symbol of their courage, it has been
said, in this house.

18. The gray wolf,

19. Which they knew to be great in courage, they chose to use as a
symbol, it has been said, in this house,

20. Saying that if they use the gray wolf as a symbol of courage,

21. They shall become known for their valor, as they travel the path
of life.

22. Then the gray wolf spake, saying: ‘‘ Behold my hands in which
there is strength.

23. When they use these hands as symbols of strength,

246 THE OSAGE TRIBE. [PTH. ANN. 3o

res

Their hands shall ever be upon the foe.”

At break of day, it has been said, in this house,

Within the bend of a river,

The gray wolf suddenly rushed forth to an attack,

28. Upon a deer with spiked horns,

29. Which he threw to the ground, where it lay bent and lifeless,

30. Whereupon he uttered a cry of triumph,

31. And spake, saying: ‘‘Thus shall the little ones utter a cry of
triumph over the fallen foe, as they travel the path of life.”

32. Thus he made four cuts to stand for all time to come.

)
SIS Or

33. Ho! What shall they use as a symbol of their courage, it has been
said, in this house.

34. The male puma,

35. Which they knew to be great in courage, they chose to use as a
symbol,

36. Saying that if they use the puma as a symbol of courage,

37. They shall become known for their valor, as they travel the path
of life.

38. Then the puma spake, saying: ‘Behold these hands in which
there is strength.

39. When they use these hands as symbols of strength,

40. Their hands shall ever be upon the foe.’’”

41. At break of day, it has been said, in this house,

42. The puma rushed forth to an attack,

43. Within the bend of a river,

44. Upon a deer with dark horns,

45. Which he threw to the ground, where it lay bent and lifeless,

46. Whereupon he uttered a cry of triumph,

47. And spake, saying: “Thus shall the little ones utter a cry of
triumph over the fallen foe, as they travel the path of life.”

48. Thus he made four cuts to stand for all time.

49. What shall they use as a symbol of their courage, they said, it
has been said, in this house.

50. The male black bear that is without a blemish,

51. Which they knew to be great in courage, they chose to use as a
symbol,

52. Saying that if they use the black bear as a symbol of courage,

53. They shall become known for their valor, as they travel the path
of life.

54. The black bear spake, saying: “ Behold my hands in which there

is strength.

55. When they use these hands as symbols of strength,

56. Their hands shall ever be upon the foe.”

7. The black bear rushed to the forest,

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 247

58. Where stood a hummock of some size,

59. Which he tore apart,

60. And: all the insects dwelling therein

61. He crushed between his teeth,

62. Whereupon he uttered a cry of triumph,

63. And spake, saying: “Thus shall the little ones utter a cry of
triumph over the fallen foe, as they travel the path of life.”

64. Thus he made four cuts to stand for all time.

Although no positive information could be obtained as to the .
meaning of the closing line of each section of this wi’-gi-e, it is prob-
able that lines Nos. 16, 32, 48, and 64 refer to the four initial cuts
made on a scalp secured by a war party from a slain enemy, before
the scalp was cut into smaller pieces for distribution among the
various gentes to be used in decorating the symbolic hawks (see
note, p.55). A detailed description of the ceremonies connected with
the cutting of a scalp in small pieces will be given in a later volume
under a ritual entitled Wa-do’-ka We-ko, or scalp ceremony.

It would seem, from the form used in this wi’-gi-e as well as the
similar wi’-gi-e given by Wa-xthi’-zhi, that the ancient No®’-ho®-
zhi"-ga who formulated the Osage war rites designed the rites to be
both dramatic and responsive in character. It is to be observed
that the people speak among themselves asking questions that are
answered by the four symbolic animals which, being personified,
hold converse with the people. These four animals are regarded as
sacred by certain gentes which belong to the Ho"’-ga and to the
Tsi/-zhu great tribal divisions, so that these animals may be said to
symbolically preside over and to lend their courage and strength to
the warriors of the entire tribe.

At the close of the recital of the wi’-gi-e the candidate ceases his
wailing and resumes his seat.. The Sho’-ka goes to him and takes
from him the ceremonial pipe. The A’-ki-ho™ Xo’ka then hands
the Sho’-ka the lynx skin. The Sho’-ka fills the ceremonial pipe
with tobacco and takes it, together with the lynx skin, to the man
sitting at the eastern end of the line of No*’-ho™-zhi"-ga on the
Ho’-ga side. The Sho’-ka then spreads before this man the skin
and offers him the pipe. As the man puts the stem of the pipe to
his lips the Sho’-ka touches the tobacco in the bowl with a live brand
taken from the fireplace. When the pipe is lit the man blows four
whiffs of smoke upon the lynx skin. The Sho’-ka then passes both
the pipe and the skin to the next man, who repeats the act, blowing
four whiffs of smoke on the skin, until all the No®’-ho®-zhi"-ga on
both sides of the lodge have blown smoke on the skin. In like
manner the Sho’-ka passes on the pipe, and the skin of each of the
other animals is smoked in like manner by all the No®’-ho®-zhi"-ga.

.

948 THE OSAGE TRIBE. [BTH. ANN. 39

This “smoking”? ceremony takes the greater part of the day. At
its conclusion provisions are distributed among the assembly, after
which the No®’-ho®-zhi"-ga disperse to their homes.

THe Moccastn CEREMONY.

In the afternoon of the following day all the No®’-ho®-zhi®-ga again
assemble at the house of the candidate to perform a ceremony called
Ho®-be’-¢u; ho"-be, moccasins; ¢u, to cut. At this ceremony four
square pieces are ceremonially cut from the buffalo skin (Fig. 1)
furnished by the Buffalo-bull-face gens of the Tsi’-zhu great tribal
division to be used for making two pairs of moccasins, one to be
worn by the Xo’-ka and the other by the Sho’-ka during all of the
ceremonies to follow. Sho®’-ge-mo®-i", in his account, mentions only
two pairs of moccasins while Wa-xthi’-zhi in his description of the
moccasin ceremony speaks of three pairs, two to be used by the
Xo’-ka and one pair by the Sho’-ka.

On pages 62-63 Wa-xthi’-zhi gave full details of the ceremonial
movements of the cutting of the buffalo skin and the sewing of the
symbolic moccasins.

THE MOCCASIN WI’-GI-E.

(Osage version, p. 474; literal translation, p. 601.)

_

What shall the little ones make to be their foot, they said, it has
been said, in this house.

The turtle having a tail with seven serratures,

They shall always make to be their foot.

When they make this turtle to be their foot,

They shall always be free from all causes of death, they said, it
has been said, in this house.

or Be Ww bo

6. What shall the little ones make to be their moccasin string, they
said, it has been said, in this house.
The garter snake
They shall always make to be the moccasin string.
When they make the garter snake to be the moccasin string,
10. They shall always be free from all causes of death, they said, it
has been said, in this house.

oon

11. What shall the little ones make to be their foot, they said, it has
been said, in this house.

12. The turtle having a tail with six serratures,

13. They shall always make to be their foot.

14. When they make this turtle to be their foot.

15. They shall always be free from all causes of death, they said, it has
been said, in this house.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 249

16.

What shall the little ones make to be the moccasin string, they
said, it has been said, in this house.

. The snake with a red and yellow breast,

. They shall always make to be the moccasin string.

. When they make this snake to be the moccasin string,

. They shall always be free from all causes of death, they said, it

has been said, in this house.

. What shall the little ones make to be their foot, they said, it has

been said, in this house.

. The turtle with a red breast

. They shall always make to be their foot.

. When they make this turtle to be their foot,

. They shall always be free from all causes of death, they said, it

has been said, in this house.

. What shall the little ones make to be the moccasin string, they

said, it has been said, in this house.

. The snake with spotted breast

. They shall always make to be the moccasin string.

. When they make this snake to be the moccasin string,

. They shall always be free from all causes of death, they said, it

has been said, in this house.

. What shall the little ones make to be their foot, they said, it has

been said, in this house.

. The turtle with red and white breast

. They shall always make to be their foot.

. When they make this turtle to be their foot,

. They shall always be free from all causes of death, they said, it

has been said, in this house.

. What shall the little ones make to be the moccasin string, they

said, it has been said, in this house.

. The blacksnake with white breast

. They shall always make to be the moccasin string.

. When they make this snake to be the moccasin string,

. They shall always be free from all causes of death, they said, it

has been said, in this house.

. What shall the little ones use for their knife, they said, it has been

said, in this house.

. The young buffalo bull,
. His sharp left horn,
. They shall always use for a knife.

250 THE OSAGE TRIBE. [BTH. ANN. 39

45
46

47.

pr

. When they use that horn for their knife,
. They shall have a knife that will always be sharp, they said, it
has been said, in this house.

Upon what shall the little ones cut and shape their moccasin,
they said, it has been said, in this house.

. Toward the setting of the sun there are peoples,

. Among whom there is a youth in his adolescence.

It is upon that youth the moccasin shall always be cut and
shaped. ;

. When they cut and shape the moccasin upon that youth,

. They shall always cut and shape their moccasin with ease, they

said, it has been said, in this house.

. Upon what shall the little ones cut and shape their moccasin,
they said, it has been said, in this house.
. Toward the setting of the sun there are peoples,

55. Among whom there is a maiden in her adolescence.
56. It is upon that maiden the moccasin shall always be cut and

shaped.
When they cut and shape the moccasin upon that maiden,
They shall always cut and shape their moccasin with ease, they
said, it has been said, in this house.

. Upon what shall the little ones cut and shape their moccasin,
they said, it has been said, in this house.

. Toward the setting of the sun there are peoples,

. Among whom there is a man who is honored for his valor.

. It is upon that valorous man that the moccasin shall always be
cut and shaped.

3. When they cut and shape the moccasin upon that man of valor,

They shall always cut and shape the moccasin with ease, they
said, it has been said, in this house.

5. Upon what shall the little ones cut and shape their moccasin,

they said, it has been said, in this house.

. Toward the setting of the sun there are peoples,

. Among whom there is a woman who has given birth to her first
child.

. It is upon that woman the moccasin shall always be cut and

shaped.

When they cut and shape the moccasin upon that woman,

. They shall always cut and shape their moccasin with ease, they
said, it has been said, in this house.

At the close of the moccasin-cutting ceremony a distribution of
ovisions is made to the No®/-ho"-zhi®-ga, after which they adjourn

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 951

to meet again in the evening at the house of the candidate for the
Night Singing.

CEREMONY OF PAINTING AND DECORATING THE XO/-KA.

Before sunrise on the morning of the following day the candidate,
the A’-ki-ho" Xo/-ka, and the Sho’-ka go to the house of the Xo’-ka.
The Sho’-ka carries the following articles which comprise the cere-
monial attire of the Xo’-ka: Red paint, a downy feather taken from
the undertail covert of the eagle, a gorget made from the shell of
the fresh-water mussel and attached to a woven neckband with
fringes, a pair of woven wristlets with fringes, a woven girdle, a
puma skin, and one pair of the symbolic moccasins.

In this version of the wi’-gi-e which belongs to the Tsi’-zhu great
tribal division the left side is always the side mentioned, as will be
noted in line 4, while in the version that belongs to the Ho®’-ga great
tribal division the right side is the side always indicated. It will be
recalled that the left and the right side both refer to the symbolic
man, who in turn symbolizes the unity of the tribe and also the
blending of the dual forces throughout all nature.

When the three men have entered the house of the Xo’-ka and
taken their appointed places, the Xo’-ka, preparatory for the cere-
mony which is to follow, removes and lays aside his moccasins, leggings,
and jacket. The candidate puts some of the red paint upon the
palms of his hands and holds them outspread toward the rising sun
while the A’-ki-ho" Xo’-ka begins to recite the Ki’-no" Wi’-gi-e. At
the sixth line the candidate makes a pass over the face and nude
body of the Xo’-ka without touching him; at the seventh and eighth
lines the candidate paints the face and body of the Xo’-ka red, a
symbol of the fiery glow, as a sign of the never-ending life of the sun.

The candidate next takes up the downy eagle feather while the
A’-ki-ho™ Xo’-ka continues to recite the wi’-gi-e. At the fourteenth
line the candidate makes a movement with the downy feather toward
the head of the Xo’-ka. At the fifteenth and sixteenth lines the can-
didate ties to the scalp lock of the Xo’-ka the downy eagle feather so
that it shall stand upright and firmly. This downy feather repre-
sents the left shaft of light, for two shafts of light are sometimes seen,
one on either side of the rising sun, and are regarded as significant of
never-ending life.

The shell gorget is then taken up by the candidate and held in
readiness as the A’-ki-ho® Xo’-ka continues to recite the wi’-gi-e.
The shell gorget in this wi’-gi-e has a dual symbolism: (1) the never-
ending life of the sun (see section 3 of the Ki’-no" Wi’-gi-e recited by
Wa-xthi’-zhi, p. 75); (2) the life of the mussel itself, which, though
well protected by a hard shell, reaches its destination at the seventh

252 THE OSAGE TRIBE. [ETH. ANN. 39

bend of the river of life. At the last line of the wi’-gi-e the candidate
puts around the neck of the Xo’-ka the woven band so that the
gorget hangs on the Xo’-ka’s breast just under his throat, the fringes
of the band appearing below the shell gorget.

WI’-GI-E OF THE MUSSEL.

(Osage version, p. 476; literal translation, p. 608.)

1. Ho! With what shall they (the little ones) adorn their bodies,
as they travel the path of life, it has been said, in this house.

2. The god of day who sitteth in the heavens,

Who never fails to appear at the beginning of day,

. Puts forth from the left side of his body

A fiery, crimson glow.

. That fiery glow they chose for a symbol, it has been said, in this

house. ;
7. When they make of this fiery glow their life symbol,

8. They shall be free from all causes of death, as they travel the
path of life, it has been said, in this house.

9. What shall they use for a plume, as they travel the path of life,

it has been said, in this house.

10. The god of day who sitteth in the heavens,

11. Who never fails to appear at the beginning of day,

12. Hath at his left side

13. A shaft of light resembling a plume.

14. That shaft of light they chose to be their plume.

15. When they make that shaft of light to be their plume,

16. They shall be free from all causes of death, as they travel the
path of life, it has been said, in this house.

17. To the mussel from whom they made their gorget, it has been
said, in this house,

18. They spake, saying: ‘“‘O, my grandfather,

19. The little ones have nothing, my grandfather, of which to make
their bodies,” they said to him.

20. The mussel replied: ‘‘I am a person of whom the little ones may
well make their bodies.

21. Lam a god who is difficult to overcome by death.

22. When the little ones make of me their bodies,

23. They also shall become difficult to overcome by death, as they
travel the path of life.

24. Even the gods themselves

25. Have not the power to see the path I make.

26. When the little ones make of me their bodies,

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 253

27
28

29.
30.
31.
32.
33.

34.

The gods themselves

Shall not be able to see the path the little ones make, as they
travel the path of life.

Of all the mysterious creatures,

I alone possess a skin that is hard and impenetrable.

When the little ones make of me their bodies,

They also shall be protected as am I,

They shall be free from all causes of death, as they travel the
path of life.”

The mussel went forth to the first bend of the river. it has been
said, in this house,

. And spake, saying: ‘‘ Even the gods themselves
. Have not the power to see the path I make.
. When the little ones make of me their bodies,

Even the gods themselves

. Shall not be able to see the path the little ones make, as they

travel the path of life.

. Verily, all the mysterious creatures

. Flee in masses at my approach.

2. When the little ones make of me their bodies,

3. Verily, all the mysterious creatures

. Shall flee in masses at the approach of the little ones, as they

travel the path of life.

. Even the gods themselves

. Make way for me as I approach.

. When the little ones make of me their bodies,
48.
9. Shall make way for the little ones, as they travel the path of life.
. Lam able to reach the days that are calm and peaceful.

. When the little ones make of me their bodies,

. They also shall be able to reach the days that ure calm and

Even the gods themselves

peaceful, as they travel the path of life.”

3. The mussel went forth to the second bend of the river, it has

been said, in this house,

. And spake, saying: ‘‘ Even the gods themselves
5. Have not the power to see the path I make.
56.
. Even the gods themselves

. Shall not be able to see the path the little ones make, as they

When the little ones make of me their bodies,

travel the path of life.

9. Verily, all the mysterious creatures

. Flee in masses at my approach.

. When the little ones make of me their bodies,
. Verily, all the mysterious creatures

254

63.

64.
65.
66.
67.
68.
69.
. When the little ones make of me their bodies,

. They also shall be able to reach the days that are calm and

JI aI
=)

Inst ~I
No

~I
oe)

I
co

“1 Ore CO

THE OSAGE TRIBE. [ETH. ANN. 39

Shall flee in masses at the approach of the little ones, as they
travel the path of life.

Even the gods themselves

Make way for me as I approach.

When the little ones make of me their bodies,

Even the gods themselves

Shall make way for the little ones, as they travel the path of life.

IT am able to reach the days that are calm and peaceful.

peaceful, as they travel the path of life.”

The mussel went forth to the third bend of the river, it kas been
said, in this house,

And spake, saying: “Even the gods themselves

Have not the power to see the path I make.

. When the little ones make of me their bodies,
. Even the gods themselves
. Shall not be able to see the path the little ones make, as they

travel the path of life.

. Verily, all the mysterious creatures
. Flee in masses at my approach.
. When the little ones make of me their bodies,

Verily, all the mysterious creatures
Shall flee in masses at the approach of the little ones, as they
travel the path of life.

. Even the gods themselves

. Make way for me as I approach.

. When the little ones make of me their bodies,

5. Even the gods themselves

. Shall make way for the little ones, as they travel the path of life.
. Lam able to reach the days that are calm and peaceful.

. When the little ones make of me their bodies,

They also shall be able to reach the days that are calm and
peaceful, as they travel the path of life.”

. The mussel went forth to the fourth bend of the river, it has been

said, in this house,

2. And spake, saying: “Even the gods themselves

. Have not the power to see the path I make.

. When the little ones make of me their bodies,

. Even the gods themselves

. Shall not be able to see the path the little ones make, as they

travel the path of life.

. Verily, all the mysterious creatures
. Flee in masses at my approach.

LA FLESCHE ] . RITE OF VIGIL—-FREE TRANSLATION. 255

oe),
100.
101.

102.
103.
104.
105.
106.
107.
108.
109.

When the little ones make of me their bodies,

Verily, all the mysterious creatures

Shall flee in masses at the approach of the little ones, as they
travel the path of life.

Even the gods themselves

Make way for me as I approach.

When the little ones make of me their bodies,

Even the gods themselves , ‘

Shall make way for the little ones, as they travel the path of life.

I am able to reach the days that are calm and peaceful.

When the little ones make of me their bodies,

They also shall be able to reach the days that are calm and peace-
ful, as they travel the path of life.”

. The mussel went forth to the fifth bend of the river, it has been

said, in this house,

. And spake, saying: ‘Even the gods themselves

. Have not the power to see the path I make.

. When the little ones make of me their bodies,

. Even the gods themselves

. Shall not be able to see the path the little ones make, as they

travel the path of life.

. Verily, all the mysterious creatures

. Flee in masses at my approach.

. When the little ones make of me their bodies,

. Verily, all the mysterious creatures

. Shall flee in masses at the approach of the little ones, as they

travel the path of life.

21. Even the gods themselves

. Make way for me as I approach. ‘

. When the little ones make of me their bodies,

. Even the gods themselves

. Shall make way for the little ones, as they travel the path of life.
. Lam able to reach the days that are calm and peaceful.

. When the little ones make of me their bodies,

. They also shall be able to reach the days that are calm and

peaceful, as they travel the path of life.”

. The gorget mussel who sitteth in the water, it has been said, in

this house,

. Went forth to the sixth bend of the river,

. And spake, saying: ‘‘Even the gods themselves
. Have not the power to see the path I make.

. When the little ones make of me their bodies

. Even the gods themselves

THE OSAGE TRIBE. (ETH. ANN. 39

. Shall not be able to see the path the little ones make, as they

travel the path of life.

. Verily, all the mysterious creatures
. Flee in masses at my approach.
. When the little ones make of me their bodies,

Verily, all the mysterious creatures

. Shall flee in masses at the approach of the little ones, as they

travel the path of life.

. Even the gods themselves
. Make way for me as I approach.

When the little ones make of me their bodies,

. Even the gods themselves

Shall make way for the little ones, as they travel the path of life.

. Tam able to reach the days that are calm and peaceful.
. When the little ones make of me their bodies,
. They also shall be able to reach the days that are calm and

peaceful, as they travel the path of life.”

. The gorget mussel who sitteth in the water, it has been said, in

this house,

. Went forth to the seventh bend of the river,

. And spake, saying: “Even the gods themselves

2. Have not the power to see the path I make.

. When the little ones make of me their bodies,

4. Even the gods themselves

55. Shall not be able to see the path the little ones make, as they

travel the path of life.

. Verily, all the mysterious creatures

. Flee in masses at my approach.

. When the little ones make of me their bodies,

. Verily, all the mysterious creatures

. Shall flee in masses at the approach of the little ones, as they

travel the path of life.

. Even the gods themselves

. Make way for me as I approach.

. When the little ones make of me their bodies, -

. Even the gods themselves

5. Shall make way for the little ones, as they travel the path of life.
. Lam able to reach the days that are calm and peaceful.

. When the little ones make of me their bodies,

. They also shall be able to reach the days that are calm and

peaceful, as they travel the path of life.”

“Down to line 168 the Ki’-no" Wi’-gi-e is rhythmically intoned.

The

remaining sections are given colloquially with the following

ceremonial acts. When asked for the reason of this change Sho?’-

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. DBI

ge-mo"-i" replied that no explanation was ever given as to why it is
done but the Tsi’-zhu Wa-shta’-ge always gave the wi’-gi-e in this
manner.

When the shell gorget had been put upon the Xo’-ka the candidate
takes up the wristbands and holds them in readiness. Then the
A’-ki-ho" Xo’-ka says: ‘‘ Here sits a captive upon whom are to be
put these bonds, it has been said.’”’ The candidate then ties each
wrist of the Xo’-ka with one of the woven bands.

The candidate takes up the woven girdle and holds that in readi-
ness and the A’-ki-ho® Xo’-ka says: ‘ Here sits a captive upon whom
is to be put this girdle. It is a captive’s girdle that they shall put
upon him, it has been said.”

The candidate then puts the puma skin around the body of the
Xo’-ka so that the head is at his shoulder and the tail at his ankles
as the girdle is put over the puma skin and tied around his waist.

The symbolic moccasins (Fig. 1) are then taken up by the candidate
and held in readiness and the A’-ki-ho® Xo’-ka says: “Here sits a
captive upon whose feet shall be put the moccasins, it has been
said.” (For explanation as to the meaning of the term captive see
pages 74-75 given by Wa-xthi’-zhi in his description of the Ho®’-ga
version of this ceremony.)

CEREMONIAL APPROACH TO THE HousE oF MysTERY.

When the Xo’-ka has been thus decorated (Pl. 4) with the life sym-
bols and clothed in his sacerdotal attire the Sho’-ka places in the left
hand of the Xo’-ka the ceremonial pipe filled with tobacco, then,
grasping him by the arm, helps him to rise and conducts him out of
the house, the candidate walking by the side of the Xo’-ka. When
the three men, the candidate, the Xo’-ka, and the Sho’-ka, have
gone several paces from the door they stop and the Sho’-ka passes
on to a short distance ahead, where he stops. The A’-ki-ho™ Xo’-ka
advances, carrying the Wa-xo’-be and a gourd rattle and takes his
place at the side of the Xo’-ka. This is the first of four stops that
are to be made when approaching the place chosen for the final
ceremonies which represent the House of Mystery. At each one of
the stops the Xo’-ka sings the following song and recites that section
of the wi’-gi-e which tells of the House of Mystery which is being
approached. The song with the section of the wi'-gi-e are called
“Ts1 Ta’-pe Wa-tho",” Song of Approach to the House. After each
song and recital the Xo’-ka takes from the bowl of the ceremonial
pipe a pinch of tobacco and drops it upon his feet, he then takes a
second pinch which he throws backward over his right shoulder,
after which he takes a third pinch and throws it backward over his

3594 °— 25+ 17

958 THE OSAGE TRIBE. [BTH. ANN. 39

left shoulder. After these ceremonial acts the four men move
forward. A free translation of one line of the song will suffice to
give its meaning.

Time beats f

Sone or ApproacH TO THE Housz.

Sone 1.

(Osage version, p. 481; literal translation, p. 605.)

Transcribed by Alice C. Fletcher

Ga-gor ha mo®-bthi?-e, Ga-go™ ha mo”-bthi"-e

j j r
the he the, Ga-go ha mo®bthi®-e the he _ the,
—

f r r

Ga - gon ha mo®-bthi'-e, Ga-go® ha mo” - bthi"-e

—

an GP a Ce

the he the, Ga-go® hamo®bthi®-e the he.

FREE TRANSLATION.

Thus do I go upon my journey, ete.
WI’-GI-E.

(Osage version, p. 481; literal translation, p. 605.)

. Ho! Toward what shall they (the little ones) direct their foot-

steps, it has been said, in this house.
It is toward a little valley they shall direct their footsteps.
Verily, it is not a little valley that is spoken of,
It is toward the bend of a river they shall direct their footsteps.

. Verily, it is not the bend of a river that is spoken of,

It is toward a little House that they shall direct their footsteps.
Toward a House you shall ever be traveling with your little
wa-xo’-be.
(Song repeated.)

LA FLESCHB] RITE OF VIGIL—FREE TRANSLATION, 9259

8. Ho! Toward what shall they (the little ones) direct their foot-
steps, it has been said, in this house.
9. It is toward a second valley they shall direct their footsteps.

10. Verily, it is not a little valley that is spoken of,

11. It is toward the second bend of a river they shall direct their
footsteps.

12. Verily, it is not the bend of a river that is spoken of,

13. It is toward a little House that they shall direct their footsteps.

14. Toward a House you shall ever be traveling with your little
wa-xo’-be.

(Song repeated.)

15. Ho! Toward what shall they (the little ones) direct their foot-
steps, it has been said, in this house.

16. It is toward a third valley they shall direct their footsteps.

17. Verily, it is not a little valley that is spoken of,

18. It is toward the third bend of a river they shall direct their foot-
steps.

19. Verily, it is not the bend of a river that is spoken of,

20. Itis toward a little House that they shall direct their footsteps.

21. Toward a House you shall ever be traveling with your little
wa-xo’-be.

(Song repeated.)

22. Ho! Toward what shall they (the little ones) direct their foot-
steps, it has been said, in this house.

23. It is toward a fourth valley they shall direct their footsteps.

24. Verily, it is not a little valley that is spoken of,

25. It is toward the fourth bend of a river they shall direct their foot-
steps.

26. Verily, it is not the bend of a river that is spoken of,

27. Itis toward a little House that they shall direct their footsteps.

28. Toward a House you shall ever be traveling with your little
wa-xo’-be.

The path of life, in the Osage rituals, is pictured as crossing four
valleys or as following the course of a river having four bends. In the
Omaha rituals the path of life is represented as stretching over four
hills. (See 27th Ann. Rept. B. A. E., p. 116.)

In the Ho®’-ga version of the Ceremonial Approach to the House of
Mystery the Xo’-ka, when about to enter, removes from his feet the
first pair of symbolic moccasins and puts on the second pair that
awaits him at the entrance. The acts of slipping off the first pair and
slipping on the second pair are accompanied by a wi’-gi-e which sets
forth, in cryptic form, the obligation of the warrior to spare neither
the adolescent youth, the adolescent maiden, the valorous man, nor
the woman who has given birth to her first child, when battling with

260 THE OSAGE TRIBE. [RTH ANN, 39

the enemy in order that his tribe may travel the path of life unim-
peded (see p. 84). The manner in which the Xo’-ka and his candi-
date move toward their seats at the east end of the House points to
the triumphant return and entrance of the warriors into their village,
having valiantly fulfilled their obligations as defenders of the tribe.
These two concluding movements of the Ceremony of Approach to the
House of Mystery have to do with deeds of violence and with the
destruction of life. The Tsi’-zhu Wa-shta’-ge omit from their version
of this ritual these two movements for the reason that the teachings
they embrace are repugnant to the duties imposed upon that gens as
peacemaker and conserver of the life, not only of the member of the
tribe but that of the stranger who may seek refuge in the house of a
member of the gens.

Both Sho®’-ge-mo"-i" and Wa/-thu-xa-ge emphasized the fact that
their gens, the Tsi’-zhu Wa-shta’-ge, has no proprietary right in any
of the war rituals, to initiate any war movement or to teach any of the
rites pertaining to war, but the use of the war rituals is permitted in
order to show the inherent right of the gens to participate in the
government of the tribe as a whole. The office of their gens, they
said, was to initiate the infant into life and to ceremonially bestow
the gentile name.

After the singing of the song and the recital of the wi’-gi-e, at the
fourth stop in the ceremonial approach to the lodge, the Xo’-ka, his
candidate, the A’-ki-ho" Xo’-ka, and the Sho’-ka enter the lodge
and take their places at the eastern end (Fig. 2). The ceremonial
putting down of the shrine and of opening it begins.

Soncs OF OPENING THE SHRINE.

The songs accompanied by the ceremonial movements of opening
the shrine are called Wa-xo’-be Thu-shke Wa-tho", Songs of Untying
the Wa-xo’-be. There are four of these songs, the first three of
which have but one stanza each and the fourth has four stanzas.

(1) The first song is sung three times. The first singing is accom-
panied by the laying down of the shrine so that the head of the
sacred hawk is pointed toward the Tsi’-zhu side of the house.

(2) At the second singing of the song the Xo’-ka turns the shrine
end to end so that the head of the bird points toward the Ho’-ga
side of the house.

(3) At the third singing the shrine is again turned and the head of
the bird is pointed toward the Tsi’-zhu side.

All the lines of this song are the same and all the words but one
are either corrupted or are archaic, therefore they are unintelligible.
The exception is the first word, Kia’-ha, which means downward.

LA FLESCH] RITE OF VIGIL—-FREE TRANSLATION. 261

Sone 1.

(Osage version, p. 482; literal translation, p. 606.)

M.M. ae 104 Transcribed by Alice C. Fletcher

Kia ha non ni wa - ta ha,

Kia ha ha no ni wa ha, Kia ha no” ni wa-ta ha,

Pe lg aR perce

Kia ha no" ni wa ha, Kia ha no" ni wa-ta.

The second song is also sung three times. At each singing cere-
monial acts are performed as follows:

(1) The untying and the removing of the symbolic strap tied
around the middle of the shrine and by which it is hung in its pre-
scribed place in the house of the last initiate.

(2) The untying and the removing of the thongs tied around each
end of the shrine.

(3) The removal of the deerskin bag with its contents from the
woven buffalo hair bag which forms the outer covering of the shrine.

The words of the song are sufficiently clear in meaning to admit of
the following free translation:

Sone 2.

(Osage version, p. 482; literaltranslation, p. 606.)

Transcribed by Alice C. Fletcher
M.M.d = 112 AS

262 THE OSAGE TRIBE. [BTH. ANN. 39

FREE TRANSLATION.

Downward I shall send you,
Downward I send you,

Downward, to be untied, I send you,
Downward I shall send you.

The third song is sung three times, each singing accompanied by
certain ceremonial acts:

(1) The untying of the thongs tied around the middle and ends of
the deerskin bag and removing therefrom the woven rush case.

(2) The untying and remoying of the symbolic rope wound around
the woven rush case.

(3) The unfolding of the woven rush case and removing therefrom
the deerskin pouch containing the sacred hawk.

The simple designs woven into the rush case represent night and
day. The flap and upper side of the woven rush case symbolizes the
sky, the under side the earth, and the inner part the space between the
earth and sky into which all living things come and make their home.

The first word in each line, Sho®-ni-pa, is archaic and has lost its
meaning. It is probably the old ceremonial name of the woven rush
case. The third line refers to the unfolding of the symbolic case and
the removing therefrom of the hawk enshrined therein.

Sone 3.

(Osage version, p. 482; literal translation, p. 607.)

al Transcribed by Alice C. Fletcher
M.M. @ = 112 -

Time beats

s— (aa
fuse ac afl cponetataa P lnset

= = . 5 Gua eae , =

tha wi-tha ha, Sho® ni pa wi? tha wi-tha ha

iwi poy F Genes saa US

shke he he, Shot ni pa wit tha wi- tha tse.

The fourth song is for the drawing out of its deerskin pouch the
sacred hawk, the central figure of the ceremony. The song has four
stanzas, one for each of the ceremonial movements, which are as
follows:

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 263

(1) The untying of the carrying strap tied around the middle of the
pouch and the thong that draws and holds together the mouth of the
pouch in which is kept the sacred hawk.

(2) The unfolding of the mouth of the pouch in readiness for the
next movement.

(3) The stretching of the mouth of the pouch to its full width so
that the bird may pass readily through it.

(4) The drawing of the sacred hawk from the pouch. This is done
by grasping the pouch with the left hand and with the right gently
drawing out the bird from the mouth of the pouch. In performing
this act the bird must be drawn away from the body of the Xo/-ka.

The ceremonial acts are performed by the Xo’-ka while the A’-ki-
ho® Xo’-ka does the singing. All of these movements are symbolic of
the birth of a child. When the bird is taken out of the pouch the
Xo’-ka passes it over his head, arms, and body, because the birth
represents life and the ceremony of which it is the central figure is a
supplication for a full, unobstructed life.

The first of lines 1, 2, and 5 of each stanza is archaic and its meaning
lost, but the other words are intelligible and make possible a free
translation.

Sona 4,

(Osage version, p. 482; literaltranslation, p. 607.)

Transcribed by Alice C. Fletcher

ak, eS Ba pe

’ e-he shkaho® dse, I" -da- ko ae ha,shka hom dse,

FREE TANSLATION.
1.

Let the knot become untied,
Let the cords become loosened,
Then shall the bird come,
Then shall the bird come forth,
Let the cords become loosened.

264 THE OSAGE TRIBE. [BTH. ANN. 39

2.

Let the mouth of the pouch unfold,
Let the mouth of the pouch unfold,
Then shall the bird come,

Then shall the bird come forth,
Let the mouth of the pouch unfold.

3.

Let the mouth of the pouch widen,
Let the mouth of the pouch widen,
Then shall the bird come,

Then shall the bird come forth,
Let the mouth of the pouch widen.

4.

By this way he shall go forth,

By this way he shall go forth,

The bird shall go forth,

The bird shall go forth by this way,
By this way he shall go forth.

Sones oF TAKING UP THE RATTLE.

The Pe’-xe Thu-ce Wa-tho", Songs of Taking up the Rattle, follow
those of the ceremonial opening of the shrine. Up to this time the
songs have been sung without the accompaniment of the rattle.

A wi’-gi-e precedes the four songs of this group. In giving the
wi’-gi-e the No®’-ho"-zhi"-ga of the Tsi’-zhu Wa-shta’-ge gens make
the following changes in the manner of reciting it:

(1) The wi’-gi-e is not intoned but is spoken and in a tone so low
that only the Xo’-ka, his candidate, and the A’-ki-ho™ Xo’-ka can
hear it. The reciting of the wi’-gi-e in this manner is regarded as
less formal and authoritative than when intoned. The other gentes
must intone the wi’-gi-e because it refers to the authority given to
them to initiate war movements. The Tsi’-zhu Wa-shta’-ge, as a
gens, has no authority to start a war movement, as its office is solely
to maintain peace within the tribe, to take part in the conduct of
the tribal hunt, and to preside at the ceremonies relating to the
naming of newly born children. The use of the war rituals by the
Tsi’/-zhu Wa-shta’-ge gens is purely a matter of form.

(2) When the No?’-ho®-zhit-ga of the other gentes recite this
wi’-gi-e they must use the refrain, A bi" da, tsi ga, It has been said,
in this house, because it was in the war house that the war rituals
and ceremonies were originated. Members of the Tsi’-zhu
Wa-shta’-ge gens, when reciting this wi’-gi-e, omit the refrain and
substitute in its place the words, A bi a, They have said, referring
to the other gentes who have the full authority to organize war
parties. In the sacred house of the Tsi’-zhu Wa-shta’-ge gens the _

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 265

mysteries of the war rites are not taught but its aim is to lead the
people in the paths of peace.

This wi’-gi-e expresses the purpose of the war gentes to destroy
the tribal organizations of their enemies and all possible means by
which they could perpetuate their tribal existence. It means the
taking of human life, which the Tsi’-zhu Wa-shta’-ge gens is bound
by its sacred rites to protect and to preserve. The recital of this
wi’-gi-e by members of the Tsi’-zhu Wa-shta’-ge gens in the manner
above described is an implied disavowal of the teachings which it sets
forth.

At lines 25, 32, 41, and 50 the A’-ki-ho® Xo’-ka, when reciting the
wi’-gi-e, gives a stroke of the rattle toward the “setting sun.”

THE WI’-GI-E.
(Osage version, p. 483; literal translation, p. 607.)

What shall they (the little ones) use for a rattle, they said.

Toward the setting of the sun there are seven villages.

The head of the seventh village, the odd one in number,

They shall use for a rattle, as they travel the path of life.

When they use the head of the seventh village for a rattle,

By means of that rattle they shall be free from all causes of
death, they said.

7. When they take up this rattle against their enemies,

8. They shall make it possible, at all times, to overcome them with

ease, they said.

Fok ON

9. What shall they use for the handle of their rattle.

10. Toward the setting of the sun there are seven villages, they said.

11. The left forearm of the seventh village, the odd one in number,

12. They shall use for the handle of the rattle, as they travel the path
of life.

13. When they use the left forearm of the seventh village for the
handle of the rattle,

14. By means of that handle they shall be free from all causes of
death.

15. When they use the handle against their enemies,

16. They shall make it possible, at all times, to overcome them with
ease, they said.

17. What shall they use for seeds (rattlers) for their rattle.

18. Toward the setting of the sun there are seven villages.

19. The teeth of the left jaw of the seventh village, the odd one in
number, j

20. They shall use for seeds for the rattle, as they travel the path of
life.

266 THE OSAGE TRIBE. [RYH ANN.,39

21. When they use the teeth of the left jaw of the seventh village,
22. By means of those seeds they shall be free from all causes of
death, they said.
23. When they take up the rattle against their enemies,
. They shall make it possible, at all times, to overcome them with
ease, they said.

iw)
nse

. Behold the first stroke of the rattle.

. Toward the setting of the sun there dwell many peoples.

. It is at the ruler of these villages that the stroke is aimed, they
said.

28. When they aim their stroke at this ruler,

29. Their strokes shall always be effective, they said.

30. When they take up the rattle against those peoples,

31. They shall make it possible, at all times, to overcome them with

ease, they said.

to bk bo
“Io Or

32. Behold the second stroke of the rattle,

33. Which is not given without a purpose, they said.

34. Toward the setting of the sun

35. There dwell many peoples among whom there is a maiden in her
adolescence.

36. It is at that maiden this stroke is aimed, they said.

37. When they aim the stroke of the rattle at this maiden, they said,

38. Their strokes shall always be effective.

39. When they take up the rattle against those peoples,

40. They shall make it possible, at all times, to overcome them with
ease, they said.

41. Behold, also, the third stroke of the rattle,

42. Which is not given without a purpose, they said.

43. There are peoples who dwell toward the setting of the sun,

44. Among whom there is a man who is honored for his valor.

45. It is at the man of valor the stroke is aimed, they said.

46. When they aim the stroke at the valorous man,

47. Their strokes shall always be effective.

48. When they take up the rattle against those peoples,

49. They shall make it possible, at all times, to overcome them with
ease, they said.

50. Behold the fourth stroke of the rattle,

51. Which is not given without a purpose, they said.

52. Toward the setting sun there dwell many peoples,

53. Among whom there is a woman who has given birth to her first

child.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 267

54. It is at that woman the stroke is aimed, they said.

55. When they aim their strokes at that woman,

56. Their strokes shall always be effective.

57. When they take up the rattle against those peoples,

58. They shall make it possible, at all times, to overcome them with
ease, they said.

SonGs OF THE SymMBOLIC MAN.

Four songs follow the wi’-gi-e. The first three are said to belong to
the symbolic man, in which he extols the perfection of his physical
structure. In other words, these three songs are expressive of the
satisfaction felt by the ancient No®’-ho®-zhi"-ga at the completeness
of their war organization, which they likened to a man whose body is
perfect in allits parts and is able to respond to his courage by the per-
formance of valorous deeds.

The theme of the first, second, and third song of this group relates
to the power of the war ofganization symbolized by a man. The
various parts of the body of the ideal or symbolic man are mentioned
in the following order: (1) (i, his feet, by which he is able to move
from place to place; (2) Hi, his legs, which give speed to his move-
ments; (3) Zho, his body, which maintains his life; (4) A, his arms,
the means by which he supplies himself with food; (5) Pa, his head,
in which he formulates his thought and directs his action; (6) I, his
mouth, by which he gives utterance or expression to his thoughts.

The fourth song refers to the tribes hostile to the Osage. The same
power is attributed to the enemy which the Osage assume for them-
selves and the same sequence is observed in mentioning the various
parts of the body of the ideal or symbolic man that gives to the enemy
tribes the power of action, thought, and expression. In the song,
however, the hope is expressed that when the Osage attacks the enemy
tribe its personified power will be so stricken with fear that the
various parts of his body will become cramped and made to be
incapable of action.

A free translation of one line of each stanza of the first song will
suffice to give the meaning of the song, as all the other lines in each
stanza are repetitions.

968 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 1.

(Osage version, p. 484; literal translation, p. 609.)

M.M A 4 Transcribed by Alice C.Fletcler
-@-8
==
=== =
Time beats f f r f f f f P
Ci non do® wa-k’o™ ha, Qi no® do wa ha k’oha,

i
= ?
Gi no™ do® wa-k’oha, Gi no® don wa ha k’o"ha,

| STI —= eS SS Ss et
-y 2 ry pp Se

i eS ee) Ee
Wy 638s 7 eS
Caer ea ES SS.

———=
ir op bestarictuit alt afar aba ot Bi

Gi no do® wa-k’o" ha, Gi nondo™ wa hak’o™ha, i no®do®,

FREE TRANSLATION.

1.

Verily, by his feet he has the power of action.
2.

Verily, by his legs he has the power of action.
3.

Verily, by his body he has the power of action.
4,

Verily, by his arms he has the power of action.
5.

Verily, by his head he has the power of action.
6.

Verily, by his mouth he has the power of action.

The use of an archaic word in the first and the sixth lines of the
second song makes translation difficult. However, it is clear that
the song hus reference to the power of the tribe and its perfection as
an organized body.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 269

Sone 2.

(Osage version, p. 485; literal translation, p. 609.)
Transcribed by Alice C. Fletcher

Wa-k’o" witse sho" ni-pa - dse no" do™, Wa _ ha

gi no" do", Wa- k’o "ha gi non do", Wa

The same difficulty of translation is met with in the third song,
but it also refers to the power acquired by the tribe through the
completeness of its organization.

279 THE OSAGE TRIBE. [PTH. ANN. 39

Sone 3.

(Osage version, p. 485; literal translation, p. 609.)

M.M. Al ore Transcribed by Alice C. Fletcher

T Meael acdl romlilltg, fai adlot died) eck, noel seat

The-a ¢i thek’o"no™no" hiwa ta, The-agi thek’o"no"no"hiwa ta.

A free translation of the first line of each stanza of the fourth
song will suffice to give the meaning.

Sone 4.

(Osage version, p. 485; literal translation, p. 610.)

M.M d 72 Transcribed by Alice C. Fletcher
< < a” Eee = st 2 ee
Time beats f r r r r ( P
Gi-a wa thi-ko ta we, (Qi-a thi-ko ta wi the,

Gi-a wa thi-ko ta we, (Qi-a thi-ko ta wi the,

Fille eae aL a ed

Gi-awa thi-ko ta we, (Qi-a thi-ko ta wi the.,
FREE TRANSLATION.
ie
The feet of the enemy shall become cramped.

9

The legs of the enemy shall become cramped.

LA FLESCHE ] RITE OF VIGIL—-FREE TRANSLATION, (il

3.

The body of the enemy shall become cramped.
4.

The arms of the enemy shall become cramped.
5.

The head of the enemy shall become cramped.
6.

The mouth of the enemy shall become cramped.

These songs can not be translated because of the incomplete sen-
tences used in them, but the words suggest the meaning above given.

Bow-MAKING SONGS.

The songs next in order are those entitled Mi"’-dse Ga-xe Wa-tho",
Bow-making Songs. In none of the five songs that compose this
group are found words that suggest the making of a bow. (In the
three Bow-making Songs of the Tho’-xe gens, which will appear in a
later volume, the bow and the arrow are mentioned.)

Each of the three stanzas of the first song has five lines, all of which
are alike, excepting the first word in the third line. The words of
each line are: Tsi-go, my grandfather; wa-ci"-da, a word of uncer-
tain meaning; ko™-to", to tie; ga-xa, make ye. The last two words
are the only ones that might suggest the making of a bow. The first
word in the third line of the first stanza is Mi, sun; in that of the
second, Gthe-do", hawk; in that of the third, Ka-xe, crow. What
these objects have to do with the bow is not clear.

972 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 1.

( Osage version, p. 486; literal translation, p. 610.)
’ Transcribed by Alice C. Fletcher
ae |
=a

Time beats if f
Tsi-go wa-cgi? - da ko"-to® ga-xa, Tsi-go wa-ci® -

fr
-ci? - da ko®-to™ the the

he the the, Tsi-go wa-gi" - da ko®-to® ga-xa,

fr
Tsi-go wa-cim - da ko®-to™ the the he the he.

The words of the second song are unintelligible. They were evi-
dently given by the ancient No®’-ho®-zhi*-ga in a manner to obscure
their meaning from the uninitiated. Such treatment of the words of
the songs is frequent among both the Osage and the Omaha.
Wa’-wa"™ songs of the Omaha are examples. It is probable that in
this way the meaning of some of the songs of these tribes has become
lost.

Sone 2.

(Osage version, p. 486; literal translation, p. 610.)

Transcribed by Alice C. Fletcher

eet

Time beats if

Hi-a wi tha tha ka-wa ha no no” thi ki- ko®-¢a,
A
pie SS ee Se
b-&
ag f f r (a [
E thekon-caha da ha, Hi-a wi tha tha ka-wa ha

no"no"tsehethe, Hi-awithathakawaha no™no"thiki-ko®¢a,

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 273

The words of the third song are, in general, treated in the same
manner. Those of the first line, Hi-a wi tha dse, I go forth; wa-do ha
tha, to offer supplications; and those of the second line, Mi wa-da
hir-da, supplications to the sun, make it clear that the song refers to
the vigils of the leader of a war party.

Sone 3.

(Osage version, p. 486; literal translation, p. 610.)
| Transcribed by Alice C, Fletcher

more oe
E

tha als tha dse wa-do ha tha,

he ha-tho ha mi wa-da hit da, E tha he hi-a withadse.

The meaning of the fourth song is suggested by the word ki®-da,
to fight. When the leader of a war party has taken the rite of vigil
he goes forth with his men and when he finds the enemy a fight takes,
place. It is these circumstances to which the song refers.

Sone 4.

(Osage version, p. 487; literal translation, p. 610.)

MM. d 6 Transcribed by Alice C, Fletcher

. )
sox |
a.)
om)
ra!

i
E the he the kit-dahi® da, E the kit-da hin da.
3594°—25;——-18

274 THE OSAGE TRIBE. [BTE. ANN. 39

The fifth song is also clear as to its meaning. It is the same as that
of the fourth song, with the addition of the word meaning victory,
kit-da, to fight; wa-tse, victory. This song refers to the return of a
war party in triumph, having defeated the enemy.

Sona 5.
(Osage version, p. 487; literal translation, p. 610.)

M.M Al - 80 Transcribed by Alice C. Fletcher

Time beats

Kin - da him da, kin-da hit da ha, Hi-ako - tha

3
= ==] a ’ en ET SSS
: == = ee SS SL
v SSS ———T ME ee a Cf
iZZ_o—=—m m Go SS = Sw SSeS oe aS aT a ae
°

f f f

fr
wa-tse the the kit da him- da, Kin - da hin da ha,

Hi-a ko - tha wa-tse the the ki® - da hin da.

During the singing of the songs of Taking up the Symbolic Rattle
the candidate, following the instructions of the A’-ki-ho" Xo’-ka, goes
to the man of the Ni’-ka Wa-ko"-da-gi gens who holds the office of
ceremonially painting the sacred hawk and conducts him to a place
in front of the Xo’-ka. The Sho’-ka then sets before the man a
brass kettle in which are placed the bird-hawk and a blanket. By
this act the Ni’-ka Wa-ko?-da-gi man understands that he is required
to perform a ceremonial duty, that of reconsecrating the symbolic
bird. The kettle is to hold the water to be used in moistening the
blue clay when painting the bird. The man also understands that
the valuable vessel and the blanket are offered to him as fees for his
official services. When the Sho’-ka places the kettle before the man
of mystery he says: ‘‘Have compassion upon us;’’ whereupon the
official rises and returns to his seat, taking with him the kettle and
its contents.

The candidate then goes to the Ho®’-ga side of the lodge to the
warrior whom he has chosen to act as Wa’-do®-be, to recount the
thirteen military honors that made him eligible for the office. The
candidate grasps the Wa’-do®-be by the arm and conducts him to a
seat prepared for him at the west end of the lodge (Fig. 2). The
Wa’-do™-be is then given a new blanket to wear, a shield to hang
upon his back, and a deer’s tail headdress to fasten upon his head.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 275

All of these articles, together with a valuable horse, were fees for the
chosen Wa’-do®-be.

The Wa’-do*-be having been ceremonially dressed and taken his
seat, the A’-ki-ho" Xo’-ka proceeds to sing the songs next in order
called:

Sones or THE Rive or Viern.

The No®’-zhi-zho" Wa-tho", or the Songs of the Rite of Vigil,
relate to the acts of the man who is chosen by the people to take
the rite of vigil and to carry their supplications to Wa-ko®’-da in
which they appeal to that power, in this vicarious manner, to give
success to the warriors who are to go against the troublesome enemies
of the tribe.

The first song expresses the wailing cry of the supplicant who by
tears and bodily suffering seeks to arouse the compassion and help
of Wa-ko"’-da. There are no words to the song; vocables only are used.
During the singing of this song the candidate performs the ceremony
called Wa’-i" Xa-ge. This he does by touching the head of each
Nor’-ho"-zhi"-ga with the sacred pipe and the sacred hawk, wailing
as he passes from one to the other.

The ritual here described being that of a gens on the Tsi’-zhu side,
the candidate begins this ceremony at the east on the Ho®’-ga side
of the line of No®’-ho-zhi"-ga. The women members of the order
join in the wailing of the candidate while male members recite the
Wa-thu’-ce and the A’-ho-btha-bi wi’-gi-es (see pp. 139, 148). The
song is sung four times.

Sone 1.

(Osage version, p. 487; literal translation, p. 610.)

M.M A - 84 Transcribed by Alice C. Fletcher.

E thaha ha he he tha, E tha ha ha

he he tha ha

thaha, E tha ha ha he he tha.

The second song relates to the manner in which the supplicant puts
upon himself the sign of No"’-zhit-zho™. The first stanza depicts him
as gathering into his hands loose soil of the earth; the second stanza
as rubbing the soil in the palms of his hands to make it finer; the
third as moistening it in the palm of his hand; the fourth as putting
the moistened symbol of the earth upon his face; the fifth as brushing

276 THE OSAGE TRIBE. (ETH. ANN. 39

back his hair with the palms of his hands to which still cling particles
of the moistened soil.

Each line of the stanzas begins with the word Tsi-go, grandfather.
The word as here used is not a kinship term but is employed to
express reverence. The moistened soil is thus reverently addressed
as it symbolizes the earth, one of Wa-ko®’-da’s abiding places, and
is therefore regarded as sacred.

At the singing of this song the Wa’-do-be rises and begins to
recount his o-do"’, using thirteen of the rods permanently kept for
ceremonial counting purposes. The candidate had presented these
rods to the Wa’-do"-be immediately after he had conducted him to
his place, after first dividing the rods into two bundles, one containing
seven and the other six.

The other gentes of the tribe when performing this ceremony use
thirteen fresh willow saplings for recounting o-do®’, but the Tsi’-zhu
Wa-shta’-ge avoid the use of these because they were originally dedi-
cated to represent acts of violence and the destruction of human life
(see Wa-thu’-ce Wi’-gi-e, p. 148). Sho®’-ge-mo"-i", who is a member
of the Tsi’-zhu Wa-shta’-ge gens, explained that when he was chosen
to act as Wa’-do"-be by any of the gentes on the Ho®’-ga side he was
obliged to use the willow saplings to recount his o-do"’ because the
rituals of all the gentes except the two Peacemaker gentes require
the use of the willow sapling in this part of the ceremony.

The counting of the o-do"’, the reciting of the wi’-gi-es, the wailing
during the singing of the song, are all going on at the same time.
When the candidate, having passed along the Ho®’-ga side, arrives at
the end of the line of No®’-ho®-zhi"-ga, on the Tsi’-zhu side, he stops
and remains standing but continues his wailing until the reciting of
the wi’-gi-es comes to a close, when he takes his seat at the side of the
Xo’-ka.

The words of the five lines of the five stanzas of this song are practi-
cally the same. They refer to the act of gathering of the clay, moist-
ening it, and putting it upon the face and head during the rite of
vigil.

LA FLESCHB] RITE OF VIGIL—FREE TRANSLATION. O77

Sone 2.

(Osage version, p. 487; literaltranslation, p. 610.)

Transcribed by Alice C. Fletcher

Time heats

CL ea Raa os a

Tsi-go-e hu-thi-k’umo"a,Tsi-go-e hu-thi-k’u moa, Tsi-

‘umo” ge he the, Tsi - go-e hu-thi-k’u mo"a,

FREE TRANSLATION.
ils

My grandfather, I draw thee into my hand.
2.
My grandfather, I crumble thee in my hand.
3.
My grandfather, I moisten thy body in my hand.
4.
My grandfather, I color my face blue with thy body.
De

My grandfather, I touch my head with thy body.

The third song is a greeting to the No®’-ho™-zhi-ga by the gens
giving the ceremony. The word of greeting is Ha-we’, but in the
song it is pronounced Ha-wi’. The words of the first stanza may be
freely translated as Ha-we’, ye who are to act; the second, Ha-we’, ye
men of mystery; the third, Enter, ye men of mystery, with swinging
motion. The word ‘‘swinging” refers to the rhythmic motion of the
men as they enter in single file to take their seats in the lodge.

The purport of the six lines is the same in each of the three stanzas
of the third song, which is sung as the men of mystery enter the
lodge, therefore a free translation of one line from each stanza will
suffice to give the burden of the song.

28 THE OSAGE TRIBE. [PTH. ANN. 39

Sone 3.

(Osage version, p. 488; literal translation, p. 611.)

M. M. d -~ 76 Transcribed by Alice C. Fletcher

Time beats f f
Wa-k’o" ta bi

arte noe

a-wi tha ha, Wa-k’o"ta bi Ha-wi tha ha,

jcc |

FREE TRANSLATION.
ile

Greetings to you, ye who are to act.
2:

Greetings to you, ye men of mystery.
3.

Enter ye with rhythmic steps.

No satisfactory information could be drawn from Sho®’-ge-mo®-i"
as to the full meaning of the fourth song of this group, aside from the
statement that it had a subtitle or titles, namely: U-dse’-the Wa-tho®,
Fireplace Song, or U-dse’-the U-gi-no"-zhi" Wa-tho", Song of Stand-
ing Before the Fireplace. These titles, he said, refer to the trail of
camp fires left by the warriors as they march toward the land of the
enemy. While these subtitles may indicate scenes and movements,
the real meaning of the song may be gathered from two of the pre-
ceding songs: (1) Which pertains to the supplicatory ery of the man
to whom has been assigned the duty of acting as intermediary
between the people and Wa-ko®’-da; (2) the symbol he puts upon his
face when observing the rite of vigil, the moistened soil that repre-
sents the earth, one of the permanent abodes of Wa-ko®’-da, the power
to whom he offers the supplications of the people; and also from the
incomplete sentences and fragmentary words employed in the fourth
song itself. These latter may be interpreted as follows:

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 279

The words of lines 1, 3, and 5 of all the five stanzas of the song
are: She, those, the things in thy possession, the clay and the little
pipe in which are placed the prayers of the people for the success of
their warriors; wi-ta ha, are mine; She, those; wi-ta, are mine.

The words of lines 2 and 4 of the first stanza are unintelligible.

The words of lines 2 and 4 of the second stanza are: Things of
value; spoils to be taken from the enemy; to seek; go thou.

The words of lines 2 and 4 of the third stanza are: Ever ready to
do thy sacred duty; thou shalt stand; go thou.

The words of lines 2 and 4 of the fourth stanza are: Traveling with
an up-and-down motion of the body, referring to the manner of
walking; carrying the sacred articles, the clay and the pipe; go thou.

The words of lines 2 and 4 of the fifth stanza are: The final day,
the day of fulfillment; thou shalt have; go thou.

From the words of the song it may be understood that its theme
is the supplicatory duty imposed upon the Do-do®’-ho®-ga, the man
chosen to act as the head of the forces sent against the enemies of
the tribe. His sacred duty continues from the time he goes out
from the House of Mystery to take his seven days’ vigil, even to the
end of the war expedition. Upon this officer is conferred the highest
of the honors attending the success of the enterprise. His authority
is greater than that of the actual commanders, for at the close of
the conflict there are placed before him all the spoils to be divided
among the warriors, and the captives to be presented to the tribal
authorities.

This song is also used in the Ho®’-ga version of the No®’-zhi"-zho®
ritual and entitled Wa’-i" Xa-ge Wa-tho", or The Act of Weeping
(see p. 145). One stanza only is there used and the words are different,
but the burden of the song is the same as that given above. Both
songs, that used by the Tsi’-zhu and that used by the Ho®’-ga, dwell
with insistence upon the importance of invoking aid from the divine
power that is recognized as being far greater than any force that man
could put forth. ;

280 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 4.

(Osage versicn, p. 488; literal translation, p. 611.)

M.M d = 12 Transcribed by Alice C. Fletcher

Time beats f f r r ir r

She wi-ta ha, she wi-ta, Go-da ha ha wi -

ni-tse Beater E he shewi - ta ha, she

wi-ta, Go-da ha ha wi - ni-tse thathi®,

E he she wi - - ta ha, she wi-ta.

LirrLte Sones or THE Sun.

The next group of three songs is called Mi Wa’-o" Zhi"-ga, Little
Songs of the Sun, and are appeals for aid from that heavenly body for
success in defeating the enemies of the tribe.

The first song has four stanzas, in each of which the sun is spoken
of as Tsi-go, Grandfather. Four degrees of the sun’s rising are men-
tioned as marking a time when supplications shall be offered: F irst,
when outspreading rays shoot upward above the horizon ; second,
when the sun itself becomes visible; third, when the plumelike shafts
which at times come with it appear at its sides; and fourth, when the
sun has fully risen and it is eagerly scanned for some sign that may
mark its approval.

Lines 1, 2, and 4 in all the four stanzas are the same in meaning,
therefore one line only is translated; the third line in each stanza,
being different from the others, is translated in its sequence.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 981

Sone 1.

(Osage version, p. 488; literal translation, p. 611.)

Transcribed by Alice C. Fletcher

Time beats f [ [ f

Tsi-go he - tho®-be sho" ni wa-ta -wa-k’onhe tse he,

:

Tsi-go he she sho" ni-wa-ta wa-k’onhe tse he,

ee ee

Ba-bthi he - tho™-be shon ni wa-ta wa-k on he tse he,

FREE TRANSLATION.

1.

As my grandfather comes we shall offer to him our prayers,
As his outspreading rays appear we shall offer our prayers.

92

As the sun himself appears we shall offer our prayers.
3.

As the plumelike shafts of light appear we shall offer our prayers.
4.

As he is fully risen we shall offer to him our prayers.

The theme of the second song, which has only one stanza, is the
mysterious nature of the act of looking to the sun for supernatural aid.
It also refers to all the established ceremonial forms and acts by which
the people express their craving for divine aid and guidance in times
of general distress. These appeals are directed not only to the sun
but also to the sky with its celestial bodies, to the four winds, to the
night and day, to all the places wherein Wa-ko"’-da is believed to
make his abode. The cry of appeal is regarded as equal in its myste-

282 THE OSAGE TRIBE. [BTH. ANN.,39
rious character to the mystery within these places addressed which
ever excites the wonder and reverence of the people.
Sone 2.
(Osage version, p. 489; literal translation, p. 612.)

M. M. 4 - 80 Transcribed by Alice C.Fletcher .

Wi-tse sho". Wa-ko" wi-tse sho", wa-k’o” ~—_ wi-tse sho".

FREE TRANSLATION.
il

All my ceremonial acts, all my ceremonial acts,
They alone, they alone, are sacred and mysterious.

The theme of the third song is the same as that of the second. In
each of the four stanzas is extolled the sanctity of the established
tribal ceremonials by which-the people invoke the aid of Wa-ko®’-da.

A free translation of the first two lines of each stanza will suffice to
give the meaning of the song.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 283

Sona 3.

(Osage version, p. 489; literal translation, p. 612.)

M. M d -16 Transcribed by Alice C. Fletcher

k’o"wi-tse shot. E-no® he tha ha wa- ko" wi - tse.

FREE TRANSLATION.

ae

My ceremonial acts, they alone are holy,
All my ceremonial acts, they alone are holy.

9
My ceremonial acts, they alone are mysterious,
All my ceremonial acts, they alone are mysterious.

3.

My ceremonial acts, they alone I hold as sacred, >
All my ceremonial acts, they alone I hold as sacred.

4.

My ceremonial acts, they alone I hold as of value,
All my ceremonial acts, they alone I hold as of value.

BuFFALo SoNGs.

The group of songs next in order is called Tse Wa-tho", Buffalo
Songs. Before the singing begins the wife of the initiate and other
women desiring to do so come in and sit before the Xo’-ka and the
A’-ki-ho" Xo’-ka to be instructed as to the ceremonies to be per-
formed by them on certain occasions. These instructions given by

984 THE OSAGE TRIBE. [BTH. ANN,,39

the A’-ki-ho® Xo’-ka are called Ki’-no" U-tha-ge, Telling of the
Symbolic Face Painting. Sho®’-ge-mo®-i" was able to recall frag-
ments only of two sections of these instructions because he had
forgotten most of the fixed form in which they are usually recited.
The sections given by Sho*’-ge-mo?-i" are as follows:

1. WA-THI’-XA K1I/-NO™,

The first section is called Wa-thi’-xa Ki’-no®, Symbolic Painting
for the Raking, literally, Wa-thi’-xa, Raking; Ki’-no*, Painting.
The term Wa-thi’-xa, as used here, means the raking up of the dead
weeds and grasses from the cornfield in preparing for the work of
putting the ground in readiness for planting. The ceremony bearing
this title is supplicatory. It is an appeal for supernatural aid for
success in the struggles of the woman to procure food for the mainte-
nance of those dependent upon her for support. By performing this
ceremony, the woman also asks for strength and health to do her
part toward the maintenance of the tribal life by natural increase.

The A’-ki-ho" Xo’-ka says:

“Before the rising of the sun, on the day you have appointed to
go to your field to prepare the ground for planting, you shall paint
red the parting of your hair, and while doing so you shall repeat
these words: ‘My grandfather tells me that this is the path of the
god of day, that if I also travel this path, said my grandfather, in
the course of my life I shall be difficult to be overcome by death.’
You shall repeat this ceremony for four successive days, and when
night comes be sure to remove the symbol you have put upon
yourself.”’

2. WA-ZHIN’ THE-THE KI’-NOW.

The second section of the instructions given to the women relates
to war and is called Wa-zhi"’ The-the Ki’-no®, Symbol of the Sending
of the Will, literally, Wa-zhi’, Will; The-the, Sending of; Ki’-no?,
Painting. This ceremony of the sending of the will is to be performed
when the brothers of the woman haye gone to war, in order to insure
to them that her courage shall be added to that of the warriors
when they battle with the enemy. This ceremony also is supplica-
tory. By its performance the woman invokes supernatural aid that
success may attend the warriors, as upon their courage and valor
depends the safety of the women and their little ones during their
journey upon life’s pathway.

The A’-ki-ho® Xo’-ka directs the women as follows:

“Before the rising of the sun, following the day of the departure
of the warriors, you shall paint red the parting of your hair. It is
the path of the god of day. While performing this act you shall
repeat these words: ‘My grandfather tells me that this is the path

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 285

of the god of day. If I also make it to be my path I shall cause
myself to be difficult to be overcome by death, for even the other
gods shall fear to stand in that path and to obstruct my way, in the
course of my life.’ You shall also paint a short blue upright line
upon your cheek. Then you shall put the interior of your house in
order, so that it may be pleasing to look upon, and as the sun rises
and reaches a point midway between the horizon and midheaven you
shall remove from your head and face these signs, saying, as you do
so: ‘My grandfather bids me to say that the act I now perform is
not without a purpose, that it means the destruction of the young
man who dwells toward the setting sun, the youth whose voice has
become broken.’

“On the following morning you shall repeat the ceremony and shall
paint beside the blue upright line a red line. Then as the sun again
reaches a point midway between the horizon and midheayen you
shall remove these mystic symbols and’ say, as you do so: ‘My
grandfather bids me say that the act I now perform is not without a
purpose, that it means the destruction of the maiden who dwells
toward the setting sun, the maiden whose voice has become broken.’

“Four successive days you shall repeat this ceremony until there
shall appear on your left cheek four short upright lines, two blue and
two red, and you shall have performed your ceremonial duty of helping
the warriors.”

Sho"’-ge-mo?-i" was inclined to avoid the mention of this part of the
Tse Wa-tho" for the reason, perhaps, that there is in it too direct a
reference to the destruction of human life, as the office of his gens is
that of the protection of life and the maintenance of peace with all
peoples.

Wa-xthi’-zhi gives in full the form used by his gens, the Puma of
the Ho*’-ga division, when instructing the initiate’s wife as to her
ceremonial duties in the No®’-zhi*-zho" degree. The form given by
him contains five sections, namely: (1) Painting for ‘the Sending of
Courage; (2) The Vigil by which the Woman Sends Courage; (3) Sym-
bolic Face Painting, and the Robe; (4) Symbolic Painting, and the
Field; (5) Ceremonial Face Painting, and the Water Chinquapin (see
pp- 192-195).

Xu-tha-wa-to"-i" gave in detail the form used by his gens, the Tsi’-
zhu Wa-no®, in the Ni’-ki degree of the seven tribal rites. (See 36th
Ann. Rept. B. A. E., pp. 270-272.)

Tse-zhi"-ga-wa-da-i"-ga, of the Tho’-xe gens, who was recognized
as one of the men well versed in the tribal rites, said that the buffalo
songs are calls to the animals which are still in the unseen world and
are yet to appear on the earth in visible, bodily form. Indeed, some
of the buffalo songs given by this man in the Shrine Degree of the tribal

286 THE OSAGE TRIBE. (EPH. ANN. 39

rites (to be published in a later yolume) are entitled Wa-dsu’-ta
Gi-bo" Wa-tho", Songs of Calling the Animals.

The words of the first of the two buffalo songs given by Sho’-ge-
mo"-i" imply a response to the call of the people to the animals to
come forth from the unseen to the visible world, in bodily form. In
the first and second stanzas the female and the male who possess the
power of reproduction are first made to speak. All the animals men-
tioned in the four stanzas are personified and they speak for them-
selves. In the third stanza the little one to be born of the female and
the male gives promise to come forth. In the fourth stanza the male
who is to live to a great age is made to speak.

A free translation of the first two lines of each stanza will suffice to
give the meaning.

Sone 1.
(Osage version, p. 489; litera] translation, p. 612.),

M. M. | - 84 Transcribed by Alice C.Fletcher

LO SSeS

Sung is Sse
Ester r r Ot Pimariienen:

Mi - ga do® ho® mo®-ho®-bthi® da he,

Time beats

ls futfat goat itt
ho"-bthi"da he he- hor te the,Mo"-ho"-bthitda a he the he.

ae,

FREE TRANSLATION.

1.

'

I, being the female, now go forth,
Lo, I go forth to appear in bodily form.

9

I, being the male, now go forth,
Lo, I go forth to appear in bodily form.

3.

I, being the little one, now go forth,
Lo, I go forth to appear in bodily form.

4.

I, being the aged one, now go forth,
Lo, I go forth to appear in bodily form.

LA PLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 287

In the second song the people are represented as speaking. They
exclaim joyfully at the response of the buffalo to their call; to the
coming of the female and the male upon whom depend the increase of
their kind; to the coming of the little one who stands as a representa-
tive of the reproduction; to the coming of the aged one who is made
to prefigure the existence of his kind through the future ages.

These two buffalo songs are expressions of the abiding faith of the
people in the benevolence of the divine power to whom they cry
continually for aid in their struggles for existence.

A free translation of two lines from each of the four stanzas will
suffice to give the meaning.

Sone 2.

(Qsage version, p. 490; literal translation, p. 613.)

M.M. sl - 88 franscribed by Alice ©. Fletcher

ha mo? ho® thi" be, A he the the the he.
FREE TRANSLATION.
lf

The female is coming to us,
Lo, the female is coming to us.

2.
The male is coming to us,
Lo, the male is coming to us.

3.

The little one is coming to us,
Lo, the little one is coming to us.

288 THE OSAGE TRIBE. [BTH. ANN. 39

4.

The aged one is coming to us,
Lo, the aged one is coming to us.

The third song relates to the corn, which, with the buffalo, was
given an important place in the ancient tribal rites. How long ago
the buffalo and the corn became a necessary part of the life of the
Osage people may never be known, but the origin of the two was
placed, mythically, by the ancient No®’-ho™-zhi"-ga, at the beginning
of the earthly career of the tribe. (See Ni’-ki Wi’-gi-e of the Tsi’-zhu
Wa-shta-ge gens, 36th Ann. Rept. B. A. E., p. 279, lines 54 to 110.)
The two, the animal and the plant, thus became objects of the con-
tinual supplications of the people to that mysterious power whence
flows life into all material forms.

The duty of procuring the buffalo for food, shelter, and clothing
devolved upon the man, while that of planting, cultivating, and har-
vesting the corn fell to the woman. She religiously performed this
duty, always being mindful of its mysterious character and of its
mysterious source. The ancient No®’-hc®-zhi-ga dwelt reverently
upon the duty of the woman when they performed the tribal rites,
giving emphasis to the mystic powers bestowed upon her as repre-
sentative of life in the human form, and the corn as typifying in plant
form that same mystic gift of life. LEvery act of the woman per-
formed with reference to her duty of cultivating the corn is given a
sacred and mysterious significance, from the time of her going forth
from her house to the field to clear the ground for her sacred “‘foot-
print,” to the making of the little hills, in which the grains are to be
planted, with their flattened faces turned expectantly toward the sun.
The men of the ancient days gave thought even to the strivings of the
mysterious little seed when it awakens to active life, forces its way
upward through the sacred ‘‘footprint” on the soil, into the life-
giving sunlight, where it sends forth its stalk and the broad leaves that
play in the wind. Then follow the blossoms and the ears, each in
season, to the time when the woman hastens to the field, pausing at
its edge to take a broad view of its beauty while her heart is glad-
dened at the thought of a rich harvest that will bring joy inher house.

A translation of one line only of each stanza will suffice to give the
meaning.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 289

Sone 3.

(Osage version, p. 490; literal translation. p. 613.)

M.M. d = 88 Transcribed by Alice C. Fletcher

Time beats if f r f

A- gi-gthe nom do™ ho® no®,

pm

'
re)
be

'
us)
oe
[=
®
i=]
%

f

r if
do" ho" no", A-gi-gtheno® do® ho®, A - gi-gthe nom

f
do® ho" no*?) A he _— the the the he.

FREE TRANSLATION.

1.

Footprints I shall make; good and mysterious.
2.

Footprints I shall make; I clear the ground.
3.

Footprints I shall make; to lie in even rows.
4,

Footprints I shall make; that are sacred.
5.

Footprints I shall make; the seed pushes open the earth.
6.

Footprints I shall make; the leaves wave in the wind.
7

Footprints I shall make; the stalks stand firm.
8.

Footprints I shall make; the sacred act is done.

3594°—257 19

290 THE OSAGE TRIBE. [BTH. ANN. 39

9.
Footprints I shall make; I pluck the ripened ears.
10.
Footprints I shall make; the blossoms fall.
_ tits
Footprints I shall make; the ears cross each other in profusion.
12.
Footprints I shall make: I break down the stalks.
13.

Footprints I shall make; there’s joy in my house.

Wo tr Sones.

The remarks concerning the Wolf Songs of the Puma gens of the
Ho®’-ga division (p. 124) apply also to the following Wolf Songs of
the Tsi’-zhu Wa-shta’-ge gens of the Tsi’-zhu division.

The Wolf Songs of the various gentes of both the Tsi’-zhu and
Ho"’-ga divisions are dedicated to the eight commanders chosen
from the two great tribal divisions, four from one and four from the
other, for a great war party. The Wolf Songs of the Puma gens and
also those of the Tho’-xe gens (to be published later) dwell upon the
authority of the eight commanders and upon the mystic traits of
the wolf, such as watchfulness, physical endurance, and the ability
to resist the longing for home, traits necessary to the officers respon-
sible for the lives of their men. The Wolf Songs belonging to the
Tsi’-zhu Wa-shta’-ge are supplicatory in character—an appeal to
the supernatural to grant to the commanders the same powers
bestowed upon the wolf to aid them in overcoming their enemies.

Songs 1 and 2 are nearly alike. One stanza from each of these
songs will suffice to give their meaning.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 991

Sone 1.

(Osage version, p. 491: literal translation, p. 614.)

Transcribed by Alice C. Fletcher

Pe nea f
h

r
ge he, Gi-awa-thi-ko- ge he, (i-awa-thi-ko -

ge, niwa ta ha, gi-awa-thi-ko - ge he.

FREE TRANSLATION.
1

May their feet be cramped, may their feet be cramped,
We ask, may they be cramped.

9
May their legs be cramped, aay their legs be cramped.
3%
May their bodies be cramped, may their bodies be cramped.
4.
May their arms be cramped, may their arms be cramped.
5.
May their heads be cramped, may their heads be cramped.

6.

May their mouths be cramped, may their mouths be cramped.

992 THE OSAGE TRIBE. [ETH. ANN. 39

Sone 2.

(Osage version, p. 491; literal translation, p. 614.

M.M. d - 84 Transcribed hy Alice C. Fletcher

ee eae ee

Pie ye er ee
f fe r r feeale f

Ci-a wa-thi-ko - ge he, ka-wa ho - da ha we.

FREE TRANSLATION.
is

May their feet be cramped, is what we ask.

9

May their legs be cramped, is what we ask.
3.
May their bodies be cramped, is what we ask.
4,
May their arms be cramped, is what we ask.
5.
May their heads be cramped, is what we ask.
6.
May their mouths be cramped, is what we ask.
The third song, as the words imply, and as explained by the Singer
is an appeal of the warriors for success. In the first stanza the sup-
plication as made to the supernatural is for success in the war enter-

prise; in the second stanza the warriors ask for aid in taking a village.
A translation of two lines from each stanza will suffice to give the

meaning.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 293

Sone 3.

( Osage version, p. 492; literal translation, p. 615.)

M.M. d - 80 Transcribed by Alice C.Fletcher

Time beats f
Ho"-wo® - daha we,ho®-wo" - daha we, Ho®_wo® ~

f
da ha we, ho®-wo" - daha thihe n

FREE TRANSLATION.

15

We make our appeal, we make our appeal,
We make our appeal, we make our appeal as we go forth.

2.

We ask for a village, we ask for a village,
We ask for a village, we ask for a village, as we go forth.

The fourth song is a special appeal to the god of night and an appeal
to the god of day. In the song the supplicants are made to refer to
the night and to the day as being the only supernatural powers who
could give to the warriors effective aid. The first stanza refers to the
god of night and the second stanza to the god of day.

A translation of two lines from each stanza will suffice.

994 THE OSAGE TRIBE. [WTH. ANN. 39

Sone 4.

(Osage version, p. 492; literal translation, p. 615.)
,

M. M. = 84 ‘Transcribed by Alice C.Fletcher.

Soe Ser ee SS Se=
peer foros

Ho" do" gthi no® he no? no® no", Ho"do" gthi no” he no” no" no®,

r r r r r f
He the the the, Tsi-go gthi no" he no" no" no".

FREE TRANSLATION.
ile

My grandfather, he who never fails to return, is all in all,
He who never fails to return as night, is all in all.

2.

My grandfather, he who never fails to return, is all in all,
He who never fails to return as day, is all in all.

Sones PERTAINING TO THE ATTACK.

The group of songs next in order bears the title Wa-no®’-ce A-ba-cu
Wa-tho", Songs Pertaining to the Attack; literally, Wa-no"’-ce,
Attack; A-ba-cu, Pointing out the direction for the; Wa-tho", Songs.
This name took its origin from the final ceremonial act of the Do-do”’-
ho®-ga (Chief Commander) of a war party composed of men from the
two great tribal divisions, the Ho®’-ga and the Tsi’-zhu. Such a war
party was organized with elaborate ceremonials (to be described in a
later volume) in which the people of both the great tribal divisions
participate. The rite occupied a period of four days for its com-
pletion.

On the morning of the fourth day the No"’-ho®-zhi"-ga, the Do-do"’-
ho"-ga, and the warriors depart from the village, going in a westerly
direction. When they have gone beyond the places frequented by

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 295

the inhabitants of the village they halt in order to perform the final
ceremonies.

The warriors sit on the ground, facing westward, those of the
Ho?’-ga division at the right and those of the Tsi’-zhu at the left.
The sacred pipe is smoked by the leading No®’-ho®-zhi"-ga of the two
great divisions, an act by which these divisions pledge loyalty to one
another. At the close of the smoking ceremony the Do-do®’-ho®-ga
picks up a handful of grass from a pile placed before him, lifts it
toward the setting sun, or in a line of the Ho®’-ga warriors, and, with-
out turning, tells his men that by this act he asks the mysterious
power that success be granted the warriors of the Ho®’-ga division.
Then he drops the handful of grass to the ground. He picks up a
second handful and holds it up toward the setting sun on the Tsi’-zhu
side. By this act he asks for the success of the Tsi’-zhu warriors and
drops the bunch of grass beyond the first bunch. He picks up a third
bunch of grass and holds it high in a direct line from himself. By
this act he appeals for his own success and then drops this third -
bunch beyond the first two. Holding the remainder of the grass
aloft toward the sky, he says that he asks the mysterious power that
all the warriors be given success, that they shall capture spoils as
numerous as the blades of grass which he drops at hisfeet. These acts
are given the common title of Wa-no®’-ce A-ba-cu and form the title
of the songs of this group.

During this final supplicatory ceremony, wnich is performed by
the Do-do®’-ho®-ga himself, he recites four wi’-gi-es, including the
one by which he points out the direction of the attack.

The first two songs of this group refer to two birds possessing
mystic powers, mentioned in the third wi’-gi-e, and to whom the
Do-do®’-ho"-ga appeals for supernatural aid in making the arrows of
his warriors effective.

The following is a paraphrase of the two sections of the wi’-gi-e
wherein these two birds, the hawk and the crow, are spoken of:

1
O, ye valiant men.
There is a person whom they made to be their weapon.
He is the great hawk, they said, O, ye valiant men.
My grandfather (the hawk) is a fear inspiring weapon, they said.
Even with a slight stroke of his wing he will disable his prey,
So that it can not escape beyond the brow of the nearest hill.

4.

There is another person whom they made to be their weapon.
He is the great crow.
My grandfather (the crow), O, ye valiant men,

296 THE OSAGE TRIBE. [BTH. ANN. 39

Is a person to whom nothing is beyond understanding.

He flies swiftly through and through the dense forests,

And as swiftly he makes his way through the carrion upon which
he feeds.

When, before the break of day, O, ye valiant men,

I make him to be a weapon for you,

Your weapons shall.not be ineffective.

Or, when in the evening of the day,

I make him to be a weapon for you,

Your weapons shall not be ineffective, O, ye valiant men.

The hawk is given a prominent place in the tribal war rites as a
symbol of courage and aggressiveness. He is gifted with swiftness
of wing and makes his attack with unerring precision, striking his
prey so that it is unable to flee “beyond the brow of the nearest
hill.”’. The hawk is spoken of in the wi’-gi-e as ‘‘My grandfather,”
a term by which the No®’-ho®-zhi"-ga Scere their reverence for
the power of undaunted courage which has been bestowed upon the
bird. By the recitation of fick wi’-gi-e the Do-do®’-ho®-ga asks that
the arrows of his warriors be given ah same accuracy and precision
that has been bestowed upon the hawk when he attacks his enemy.

The crow figures prominently in the ancient rites, not because the
bird is gifted with a warlike nature, but because of its divining
instincts. When a host of men go forth that mystic bird knows
that a feast will be provided for him between foe and foe. It is that
instinct of the crow to which the No®’-ho"-zhi"-ga refer when they
say, ‘‘My grandfather is a person to whom nothing is beyond under-
standing,’ meaning that to him nothing is hidden. The term “My
grandfather” used in speaking of the crow refers to the gift from the
mysterious power bestowed upon the hawk, a warlike spirit, and
upon the crow, a mystic instinct that directs it to the fields of combat
or the chase.

The meaning of the word ened used in both stanzas of Song 1,
could not be Explamod! but it is thought to be the archaic name She
bird.

The translation of a line or two from each stanza of the first two
songs will explain their meaning.

LA FLBSCHE] RITE OF VIGIL—-FREE TRANSLATION, 297

Sone 1.

(Osage version, p. 492; literal translation, p. 615.) ,

Transcribed by Alice C. Fletcher

Time beat : f ;
ay ad "Tsi-go wa-cin- da ha ni-wa-ta, Tsi-go wa-gi"-

ni-wa-ta, Ka-xe mo™the tha

Tsi-go wa-ci® - da ha ni- wa -

FREE TRANSLATION.
ie

To my grandfather, the bird, ask ye for aid, ask for aid,
To the crow, the arrow, ask ye for aid, ask for aid.

2:

To my grandfather, the bird, ask ye for aid, ask for aid,
To the hawk, the arrow, ask ye for aid, ask for aid.

298 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 2.

(Osage version, p. 493; literal translation, p. 615.)

M.M. 4 -="6 Transcribed by Alice C. Fletcher,

ha ni-wa-ta ha ni wa- ta, Ka-xe mo" the tha

ha ni wa - ta,. ha ni wa - ta,

FREE TRANSLATION.

Ils

Ho! ask ye for aid, ask for aid,

To the crow, the arrow, ask ye for aid, ask for aid.
2.

To the hawk, the arrow, ask ye for aid, ask for aid.
3.

To the arrow itself ask ye for aid, ask for aid.
4.

To the arrow I send forth ask ye for aid, ask for aid,
5.

To my grandfather, the mysterious, ask ye for aid, ask for aid.

In Songs 3 and 4 there is not a single word that suggests its mean-
ing, but the old men versed in the rite say that these songs refer to
the close of the ceremonial acts performed by the Do-do?’-ho"-ga
when the warriors of the two great tribal divisions are required, as

a last act, to walk, one by one, upon the four bunches of grass he
had arranged in a line toward the setting sun.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 299

Sona 3.

(Osage version, p. 493; literal translation, p. 616.)

MM. d = 80 Transcribed by’ Alice C. Fletcher

Time beats f r f f f r
Kia ha ni da_ ha, kia hans casera,

r
Kia ha ni da ha, kia ha nida ha, Kia ha ni da ha,

kia ha ni da we thakia he, Kia ha ni da ha.

Sone 4.
(Osage version, p. 493; literal translation, p. 616.)

M.M. d - 80 Transcribed by Alice C. Fletcher

Kia ha-we thahoshot ni da, Kia ha-we tha sho ni

Kia ha-we tha sho" nida, Kia ha-we tha ha sho" ni da.

Song 5 refers to the act of the warriors in marching one by one
over the four bunches of grass which the Do-do®’-ho*-ga used as
symbols when making his appeal for divine aid. If the warriors of
the Tsi’-zhu great division are the first to pass over the symbolic
bunches of grass, each man, as he advances, uses his left foot first;
but if the warriors of the Ho®’-ga great division are the first to move,
each man begins by putting forth his right foot first. By this sym-
bolic act the warriors themselves ask for supernatural aid; they ask

800 THE OSAGE TRIBE. (BUH. ANN.,39

that ‘the enemy be struck with fear so that their feet, legs, bodies,
arms, heads, or mouths will be seized with cramps and may become
incapable of fighting.
Sone 5.
(Osage version, p. 493; literal translation, p. 616.)

M.M. 3 = 80 Transcribed by Alice C. Fletcher

Time beats

f
Kia ha - we tha ho ae Gia thi -

SAS ea cae

ko - ge no® ha-we tha ho, Gia thi-ko- ge tha,

Fo po enews
Kia we thahosho.Gia thi - ko-ge no" ha-we tha ho,

ae ieliatelpe = fondd 8s i
Gia thi-ko-ge kia ha we thaho sho®,

The music of Songs 5 and 6 is the same but the words are different
in meaning. In Song 6 the act of the warriors of stepping upon
or marching over the four bunches of grass is again referred to.
The act, however, is not individual but representative of unity in
thought, purpose, and action by the people in all tribal military
affairs; it is the act of the symbolic man who ever personates the
organic principle of the tribe. In other words, the warriors of the
two great tribal divisions, as they take the four sacred steps,
acknowledge their obligation to act as one man—one in thought, one
in purpose, and one in action. In accordance with tribal symbolic
conception of unity they take thus the four steps and go forth to
engage in conflict with the enemy.

The use of archaic words in Songs 5 and 6 makes it difficult to
give a full and free translation in a few words.

Sona 6.
(Osage version, p. 494; literal translation, p. 616.)
(For musie see Song 5.)
In Song 7 the use of archaic words makes it difficult to give a full

translation, but the song refers to the final appeal by the Do-do?’-
ho®-ga for supernatural aid.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 301

Sone 7.

(Osage version, p. 494; literal translation, p. 616.)

M.M d - 6 Transcribed by Alice C. Fletcher

to ki ni da ha, Tsi-go ha-we tha to ki ni da,

to kini da ha, Tsi-go_ha-we tha to ki ni da,

Sones or Trrumpn.

Wa-tsi’-a-dsi Wa-tho" is the title of the ten Songs of Triumph.
Literally translated the words are as follows: Wa-tsi, Triumph;
a-dsi, at the; Wa-tho®, Songs.

As the first song of this group is about to be sung the wife of the
Initiate, followed by several of her female relatives and friends, enter
the lodge and stand abreast facing the Xo’-ka, the A’-ki-ho" Xo’-ka,
and the Initiate, before whom lie scattered the various articles that
compose the shrine. When the singing is about to begin the wife of
the Initiate picks up the sacred hawk and hangs it upon her back as it
is worn by the commander of a group of warriors about to attack the
enemy. The other women distribute among themselves the various
sacred articles: the buffalo hair bag; the deerskin bag, and the inner
case woven of a particular rush (Eleocharis tnterstincta) (Pl. 5, D).

This woven rush case, the shrine proper, which is ceremonially
made, symbolizes the sky, the earth, and the space between. The
space between is where life is said to be conceived through the com-

302 THE OSAGE TRIBE. [eTH, ANN, 39

bined influences of the sky and the earth, whence it descends to take
material form. The dual function that lies within and back of all the
manifestation of life was recognized by the ancient No®’-ho®-zhi*-ga
who formulated the tribal rites. The part they gave the woman to per-
form at this particular stage of the ceremony has reference, not only
to her sacerdotal office as weaver of the shrine proper that symbolizes
life in all its forms, celestial and terrestrial, but to the reverent care
she bestows upon the shrine when it passes into her keeping because of
the initiation of her husband into the mysteries of the tribal war rites.
The part also has reference to woman’s position as representative of
the potential power of the tribe through its warriors who are born of
woman, therefore, in the warlike achievements of the tribe her part is
regarded as no less important than that of the men who face death
upon the fields of conflict.

While the first song is being sung the women stand motionless in
their places. The translation of a single line will make clear the
meaning of the song.

Sone 1.

(Osage version, p. 495; literal translation, p. 616.)

M. M. | - 80 Transcribed by Alice C. Fletcher

f
He-wa-to, he-wa-to he tha, He-wa-to,he-wa-to he tha,

He - wa - to, he - wa - to che tha.

FREE TRANSLATION.
116

A triumph I have won, a triumph I have won.

At the singing of the second song the women dance, and those who
brought with them their loom poles strike the ground with the blunt
end of the poles when beating time to the rhythm of the music.

The song has two stanzas. In the first stanza are recounted the
praises of the Sho’-ka, the ceremonial messenger employed in the
organization of awar party. To himis due the gratitude of the people

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 303

because of his efforts in assembling the No®’-ho®-zhi®-ga and the war-
riors that they may unite in performing the ceremonies required for
the authoritative organization of a war party that has come home
triumphant from the land of the enemy.

In the second stanza the Xo’-ka is given praise. Heit was who, as
Master of Ceremonies, conducted the rites for the Do-do"’-ho"-ga so
that all the forms were observed in their proper sequence exactly as
arranged by the ancient No®’-ho®-zhi"-ga. The successful issue of the
war party was due not only to the efforts of these two officers in get-
ting the people to work together in rallying the warriors, but they
were regarded as specially favored by the Mysterious Power to whom
all the people appealed for sympathy for the Do-do®’-ho"-ga and his
men.

At the close of the singing of this song, as the women start to leave
the lodge, they push to the ground their loom poles so that they lay
pointing to the setting sun. This act is in itself an appeal for the
destruction of all the enemies of the tribe in order that the tribal life
might peacefully proceed upon the path of life.

The translation of the words of one line from each stanza will make
clear the meaning of the song.

Sone ‘2.

(Osage version, p. 495; literal translation, p. 616.)

M. M. } - 80 Transcribed by Alice C, Fletcher

a Seah [ if r f r J f r

He-wa-to, he - wa-to a ha, Sho-ka he-wa he

~

east r
the, He- wa-to, he- wa-to a ha, Sho-ka he-wa he

the, He-wa-to, he- wa-to a ha, Sho-ka he-wa he the.

FREE TRANSLATION.
ils
A triumph I have won, I have won, by my Sho’-ka.
2.

A triumph I have won, I have won, by my Xo’-ka.

304 THE OSAGE TRIBE. [BTH, ANN. 39

In the third song the war organization of the tribe is extolled.
The ancient No®’-ho®-zhi"-ga made the organization to be composed
of all the warriors of the two great tribal divisions, the Ho®’-ga and
the Tsi’-zhu, and the unity to be typified by the Symbolic Man, who
represented the tribe as a vital being, having in charge the protection
and the welfare of the people.

The war organization as typified by the Symbolic Man is looked
upon by the No®’-ho™-zhit-ga as having feet and legs by which he
can move from place to place; arms to serve his body so that he can
maintain life and protect it against all dangers; a head in which he
can formulate his actions; and a mouth through which he can express
his thoughts. All these specified parts of the body necessary to the
vital activity of a natural man are attributed to the personified
principle of unity, that is, unity of thought and action that gives
effective force to an organized body. In a number of the songs
belonging to the war rites these parts that are essential to the activities
of a body are mentioned in sequence, beginning with the feet. Thus
the peculiar war organization that has served the Osage people for
a long period of time has been personified, symbolized, and preserved.

The songs which refer to the Symbolic Man are sometimes spoken
of as “I’-ki Wa-tho".”’ The words, literally translated, are: Of
Himself He Sings.

In the first two songs of this group the word ‘‘wa-to”’ is used for
triumph. Wa-to is archaic and probably a modification of wa-tse’,
the word commonly used for triumph. In the third song the word
‘“Wwa-k’o®”’ is employed, which has a broader significance than
wa-tse’, inasmuch as it was through the active power of the person
spoken of that the triumph was achieved.

In the third song the word ‘‘ Wa-¢i"’-da,”’ an archaic and untrans-
latable word, occupies a prominent place. The word is said to refer
directly to the Symbolic Man.

A free translation of one line from each stanza will reveal the
meaning.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 305

Sone 3.

(Osage version, p. 495; literal translation, p. 616.)

M.M AI - 84 Transcribed by Alice C. Fletcher

Time beats

pe ei tae ©

f
A ha wa-¢i®-da ha wa-k’o" e-tha, e the ci®-daha we,

A ha wa-gin- da ha wa ko" e-tha.

FREE TRANSLATION. -
ile
A ha! Wa-ci®/-da has triumphed, because he has feet.
2.
A ha! Wa-ci*’-da has triumphed, because he has legs.
3.
A ha! Wa-ci"’-da has triumphed, because he has a body.
4.
Aha! Wa-ci"’-da has triumphed, because he has arms.
5,
A ha! Wa-¢i"’-da has triumphed, because he has a head.
6.
A ha! Wa-¢i®’-da has triumphed, because he has a mouth.
Upon the triumphant return of a war party ceremonially organized,
the No®’-ho"-zhi"-ga assemble for the purpose of performing the cere-
3594°— 253. 20

306 THE OSAGE TRIBE. [BTH. ANN. 39

monies pertaining to the cutting into small strips the scalps brought
home by the Do-do®’-ho®-ga for distribution as trophies among the
sacred hawks belonging to the warriors of the various gentes who
took part in the fight. The bits of scalp are cut with solemn cere-
monies, during which is used a peculiar and typical knife that has
been consecrated for this purpose. The strips of scalp are added to
the fringe-like belt of the sacred hawks that symbolize the courage
of the warriors of the tribe (Pl. 13).

The fourth song of this group refers to this ceremony, the details of
which will be given in a later volume, together with a ritual called
Wa-do’-ka We-ko. In this fourth song the scalp to be cut into strips
and distributed is spoken of as Tsi-go, my grandfather, for the reason
that it is to become attached to the sacred bird. The name Wa-
ko"’-da occurs in this song in connection with four different colored
clays which the ancient No*’-ho"-zhi"-ga consecrated to represent the
earth. The song refers to the first act of this peculiar rite when the
scalp is spread and bits of it are offered to the four sacred and sym-
bolic clays, in gratitude for the victory Wa-ko"/-da granted the
warriors of the tribe.

A free translation of the first line of the one stanza, together with
the above explanation, will give the meaning of the song.

Sone 4.

~ Osage version, p. 495; literal translation, p. 617.)
g Pp

Transcribed by Alice C. Fletcher

; =
Time beats if f f f :
Tsi-go wa-ko® da ta ha we hathi-o ka

we tseitda, Ha thi-o- ka wetsei"do, tha-ho - ka-

we tseindo, Tha-ho - ka- we tsei" do ha thi-o- ka-

we tse i” da, Tsi- go wa - kon da ta ha we.

LA FLDSCHE] RITE OF VIGIL—-FREE TRANSLATION, 307

FREE TRANSLATION.
ue
Toward the Wa-ko®’-da let my grandfather be spread.

The fifth song adverts to the actual cutting of the*scalp for distri-
bution and its significance. The sacred war trophy to be distributed
and attached to the sacred hawk is spoken of as wa-no"’-xe, meaning a
spirit, and is also characterized as wa-ko"’-da, mysterious. In this
song the Symbolic Man is again brought forward and represented as
asking that the ceremony of distributing the spirit of the slain man
be performed. In the third line the Symbolic Man speaks of his going
forth to secure the mysterious spirit, and in the fourth line of his going
to the No®’-ho®-zhi"-ga and asking that the ceremony of distribution
be performed. In the song the physical structure of the Symbolic
Man is again emphasized. He is made to speak as going forth, being
possessed of feet, legs, body, arms, head, and mouth.

Sone 5.

(Osage version, p. 496; literal translation, p. 617.)

M.M. Al = 4100 Transcribed by Alice C. Fletcher

Dinbiueadel: [ f : f r r

E no™ wa-no®-xe he wa-ko"™-da wa-ha ¢u wi-shi,

[ [ r r f f f

E no® wa-no"-xe he wa - kot"-da wa-ha cu wi-shi,

Sho - bthe do® he wa-kon-da wa-ha gu wi- shi.

FREE TRANSLATION.
ite
Lo, it is a spirit, mysterious, I ask you to distribute,
Lo, it is a spirit, mysterious, I ask you to distribute,
On my feet I set forth; this mystic spirit I ask you to distribute,
I come desiring you to distribute this mystic spirit.

808 THE OSAGE TRIBE. [BTH. ANN, 39

2.

On my legs I set forth; this mystic spirit I ask you to distribute.
3.

In my body I set forth; this mystie spirit I ask you to distribute.
4,

With my arms I set forth; this mystic spirit I ask you to distribute.
5.

With my head I set forth; this mystic spirit I ask you to distribute.
6.

With my mouth I set forth; this mystie spirit I ask you to distribute.

The theme of the sixth song is the acts by which the spirit symbol,
the scalp taken from the enemy, is prepared for distribution.

In the series of ceremonial acts to which this song adverts the
persons officiating simulate the acts of the hunter who performs
these in a regular and established order when making the incisions
to remove the skin from a deer he has killed. This particular cere-
mony, referred to in the sixth song, may have a cryptic reference to
a deer ceremony. Be that as it may, it is clear that the two cere-
monies have a common purpose. The deer was slain in order that
the slayer might live, and the enemy was slain in order that the
slayer might live; thus the two ceremonies are brought into close
association with each other in the tribal rites that have for their
theme throughout the preservation of the life of the people.

According to this song the order observed by the hunter in making
the incisions to remove the skin of a slain animal is as follows: (1) the
cut is first made down the length of the breast; (2) down the inner
sides of the hind legs; (3) down the inner sides of the “arms” or
front legs; (4) the under part of the head; (5) around the mouth. In
two songs used in this ceremony by the Puma gens the sequence of
the incisions is slightly different.

A free translation of the first line of each stanza will give the
meaning of the song.

Sona 6.
(Osage version, p. 496; literal translation, p. 617.)

(The music of this song is the same as that of Song 4.)
FREE TRANSLATION.
al
Unfold ye, my grandfather; let the breast be cut.
2.

Unfold ye, my grandfather; let the hind legs be cut.

LA FLBSCHE] RITE OF VIGIL—FREE TRANSLATION. 309

3.

Unfold ye, my grandfather; let the front legs be cut.
4,

Unfold ye, my grandfather; let the head be cut.
5.

Unfold ye, my grandfather; let the mouth be cut.

The only intelligible words in the two stanzas of Song 7 are
“Hi-tho-to™ no®.”’ These words mean the straight or the straight
line. The words refer to the acts of the two men officiating in the
ceremony of the Wa-do’-ka We-ko who are required to cut the skin
with the Mystic Knife, placing the tip of the knife at a given point
and drawing therefrom four straight lines. These indicate the four
winds, or the four cardinal points, a symbol that figures prominently
in the religious rites of many of the Siouan tribes.

The words of the two stanzas are the same with the exception of
one word in the third line of the second stanza, “‘ni-ku,”’ which is
archaic and has lost its meaning.

Sone 7.

(Osage version, p. 496; literal translation, p. 617.)

M.M. d ae Transcribed by Alice C. Fletcher

aga el alla arc a aa

Hi tho-tomno"no", hi tho-to"no™non, Hi tho-to" no" no,

hi tho-to™ no™ no®, Hi tho-to™ no™ no®.

The eighth song also refers to the movements of the two officiating
men. The sentences are broken and the words fragmentary, but
from two words in the second line of the first stanza, ‘‘ wa-ha ko"-ha,”’
edges of the skin, the two stanzas may be understood to mean the
trimming of the edges to straighten them.

The ceremonial acts referred to by Songs 4, 5, 6, 7, and 8 are
elaborate and complex in meaning. These will be described in detail
in the Wa-do’-ka We-ko ritual to be published in a later volume.

310 THE OSAGE TRIBE. [BTH. ANN, 39

Sone 8.
(Osage version, p. 497; literal translation, p. 617.)

Transcribed by Alice C, Fletcher

- tho- to® ho thi hi hi tha no.

The words of Song 9 are not translatable; they were purposely dis-
guised by the ancient No®’-ho"-zhi"-ga in order that their meaning
might not be profaned by common use. As explained by old Sho®’-
ge-mo”-i", the song points to that part of the Wa-do’-ka We-ko cere-
mony where bits of the flesh of the slain enemy were offered to the
four winds, the four clays which symbolize abiding places of the Mys-
terious Being known to the Osage and other Siouan tribes as Wa-
ko®’-da, a Power that controls the destiny of all living things.

The offerings made in the Wa-do’-ka We-ko ceremony, to which the
song points, are in recognition of the response given to the appeals of
the people and of the aid granted to the attacking warriors. By this
act also the spirit of the slain enemy is released, which, it is believed,
will at once take the path that leads to the Osage spirit land.

As the A’-ki-ho" Xo’-ka comes to the third line of the song he
pauses at the fifth syllable, when the Xo/-ka, the initiator, gives a
series of mystic cries that are supposed to be potent in urging onward
the departing spirit of the slain enemy.

LA FLESCH] RITE OF VIGIL—FREE TRANSLATION. 811

Sone 9.

(Osage version, p. 497; literal translation, p. 617.)

- 84 Transcribed by Alice C. Fletcher

Time beats if f r [ f r r

Sho-ne the da we ni sho-the the da weni da _ ha,

Sho-ne the da we ni sho-the theda we ni da_ ha,
Magic ery given by the Xo-ka

7
PRGA te Ghia eer

He the da we ni, Hes his hy; hi hi, ene;

= t saat T
o——— ee Se 2
if r f r r f ae
Sho-ne the da we ni sho-the the da weni da_ ha,

Sho-ne the da we ni sho-the the da we ni da _ ha,

Sho-ne the da we ni_ sho- the the.

The words of Song 10, which closes this group, are also unintel-
igible, but the song refers to the successes achieved by the warriors
through the Symbolic Man. In this song the Symbolic Man himself
speaks of his feet, legs, body, arms, head, and mouth. These words
are spoken clearly and are understood to mean the strength of the
people as attained by the tribal organization which at all times is
represented by the Symbolic Man.

312 THE OSAGE TRIBE. [BTH. ANN, 39

Sone 10.

(Osage version, p. 497; literal translation, p. 617.)

M. M. é = 92 Transcribed by Alice C. Fletcher

Ha-ge ke-no" ke-no" Gi wi-ta ha ka wa

; aS ——————————————— |

fe ‘
Ciwi-ta haka wa ha, Ha-ge ke-no" ke-no" ¢i wi-ta.

Sones or THE WATER.

The next in order is the group of songs called Ni’-dsi Wa-tho"
Songs of the Water. By some No®’-ho®-zhi"-ga this group is spoken
of as the Ni-thi’-tse Wa-tho", Songs of Crossing a River, for the reason
that when the men of a war party must cross a large river they sing
these songs as an appeal to the Supernatural for aid that they may
reach the other side in safety.

During the initiatory ceremony, while this group is being sung, the
Sho’-ka brings water for the No®’-ho®-zhi"-ga to use when washing
from their faces the symbol of No®’-zhit-zho®, Vigil, because before
going to the House of Mystery they had put moistened earth upon
their foreheads as the sign of vigil.

The words of Songs 1, 2, 3, 4, and 5 of this group can not be trans-
lated for the reason that the meaning is obscured by the use of
archaic terms and corrupted words. The only word, frequently used
in these songs, that is intelligible is, ki’-no®, which means the sym-
bolic painting of the face or body by the No®’-ho®-zhit-ga when
attending ceremonies of the tribal rites.

LA FLESCH] RITE OF VIGIL—FREE TRANSLATION, 3813

Sone 1.
(Osage version, p. 498; literal translation, p. 617.)

(Sung twice)

M.M. d - 92 Transcribed by Alice C. Fletcher

AGAR Gidi ce Olina cali eeast

Ha ki-no" tsi - go ni da ha he tha _ ha,

Time beats

Ga wa-to"the the e tha ha e tha ha,
a: f f r r f f
Ga wa - to" the he tha he tha _ ha.
Sone 2.

(Osage version, p. 498; literal translation, p. 617.)

(Suag twice)

M.M e Bi Transcribed by Alice C. Fletcher
ao es = 3 =
= S SS SS SS Sa See i{
ne perrel r f P
Ha ki-no™ to to ni da, To-mo" ka_ she
$ — = * — =F
fe ——— L — J Si >

2 s-: = =o if ad io e r

hi-no= - the tha, To-mo" ka she

hi- nu"- the tha, Ha ki-no" to to ni da.

314 THE OSAGE TRIBE. [prq. ANN. 39

Sone 3.

(Osage version, p. 498; literal translation, p. 617.)

J (Sung twice)
M.M.e = 80 Transcribed by Alice C. Fletcher

To mon-kshon - dse he, To

mo®_ksho".dse hi-no"-the tha, To mo®_kshon-dse hi-no".the tha,

— “
= ae
f f f r r

Ha_ ki - no? to mo®-kshon- dse,

Sona 4.

(Osage version, p. 498; literal translation, p. 617.)

a Transcribed by Alice C. Fletcher
M.M. = Sy)
$ 1 = — = ees
Bi o_o 3 =>
— Se,
Time beats [ [ f mail r

Ha ki-no® wa - to" the e; Hi

f , i ; [ f

tha ha wa-to™ the he tha, Ni-o" sho" shki wa -

Le 4 = = |
Qa aa zs eae

to" the he tha, Ni-o"shotshkiwa-to® the he tha,

f if

E hi tha hi tha, Ha ki-no ? wa-to" the.

Sone 5.
(Osage version, p. 498; literaltranslation, p. 617.)

(The music of this song is the same as that of Song 2.)

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 3815

In Song 6 the black bear, the otter, the puma, and the beaver are
appealed to for supernatural aid for the reason that the Mysterious
Power had made it possible for these animals to be equally at home
in the water or on land. It is said that when the warriors are about
to cross a stream that is too deep or too wide to be forded they cere-
monially make out of the skins of these mystic animals little boats
in which to carry over the portable shrines and other ceremonial
articles to be used during the journey. On such occasions the skins
of these animals were brought forth with songs and ceremony from
the cases in which they were carried.

The words of this song are intelligible and clearly expressed,
therefore they can be given a free translation. Two lines of each
stanza will suffice to give the meaning of the song. In stanzas 1
and 3 Wa-¢a’-be, the name of the black bear, and I"-gtho"’-to®-ga,
the name of the puma, are abbreviated in order that the syllables of
the words may conform to the rhythm of the music.

Sone 6.

(Osage version, p. 499; literal translation, p. 618.)

M.M. alte - 88 Transcribed by Alice C. Fletcher

3 er
—— Z =
aL, Se

Time beats

He-thot-be,,/ tho ha, hétthotjaibe bythe,

SSS im
[ lcd ae) atopy Fest oF lo Siig viliss
He-thon-be tho ha he-tho™-be tha,

Ga - be he tho® be the no™ hor he -tho"- be,

eS Se

r r r

Ga - be he -tho"™--be the no® hon he - tho" - be,

—~¢
f r r r r r
Qa - be he-tho"-be the no® hon he- tho" - be,

0
——————_
a
r r r ° °

|
Ga - be he-tho™-be the nom ho he- thor-

816 THE OSAGE TRIBE. [BrH. ANN. 39

FREE TRANSLATION.
il,

Lo, he appears, he appears,
The black bear appears, he appears.

2

Lo, he appears, he appears,
The otter appears, he appears.

3.

Lo, he appears, he appears,
The puma appears, he appears.

4.

Lo, he appears, he appears,
The beaver appears, he appears.

Crow Soncs.

The next group of songs is the Ka-xe Wa-tho", Crow Songs. At
the singing of these songs the Sho’-ka, assisted by some of the
younger members of the No®’-ho®-zhi"-ga, proceeds to distribute the
provisions furnished by the candidate for the use of the Order during
the initiation ceremonies. Water is also brought by the servers that
the members may refresh themselves.

It is said that all the various gentes of the tribe use the Crow
Songs in the initiatory rituals. In the ceremonies belonging to the
Puma and the Black Bear gentes are two groups of Crow Songs. It
is only at the singing of the last group (see p. 183) that the No®’-ho-
zhit-ga are permitted to refresh themselves with water.

In the sacred order of the ritual songs of the Black Bear gens,
given by Wa-tse’-mo-i", this group of Crow Songs bears two titles.
The first is called Ni’-ka Xo-be Ni’ Tha-to® bi Wa-tho", Songs of the
Drinking of Water by the Holy Men; and the second is named Ka’-xe
Wa-tho® To"-ga, Great Crow Songs.

The Tho’-xe gens of the Tsi’-zhu great division has but one group
composed of two Crow Songs. When speaking of this group of songs,
Tse-zhi®’-ga-wa-da-i®-ga said that when he was acting as A’-ki-ho®
Xo’-ka, he gave notice to the No®’-ho"-zhi"-ga as follows: ‘O,
No®’-ho®-zhit-ga, | have now come to the Crow Songs. It is the
custom of the Holy Men at this point to refresh themselves with
water.”’ <A detailed account of the Wa-xo’-be degree of the Tho’-xe
gens will be given in a later volume.

At the close of the Crow Songs all the No®’-ho®-zhi®-ga, excepting
those belonging to the gens that is conducting the initiation, go out
for a recess, during which they give themselves up to social pleasures
and enjoy the food furnished by the candidate. After a rest of about

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 317

two hours the No*’-ho®-zhi"-ga return to the lodge and take their
places without formality.
Archaic words are employed in the first song and they are, there-

fore, untranslatable.
Sona 1.

(Osage version, p. 499; literal translation, p. 618.)

M.M. 2 ae Transcribed by Alice C. Fletcher

He ke da we the he da we ni da_ ha,
LN
!
® oe
Fe nef th f r r a=-f
He ke da we the e he da we ni da_ ha,
Bs

He ke . da we the he da we ni da_ ha.

(Sung twice.)

Most of the words of Song 2 are not translatable, as only two
complete and intelligible sentences occur in the two stanzas of the
song: Ka-xe a-tsi i" da, The crows have come; and Tsi-go tsi i" da,
My grandfathers have come.

Sone 2.

(Osage version, p. 499; literal translation, p. 618.)

M.M. d 80 Transcribed by Alice C. Fletcher

| : Sa =
vise vestnl f if f if f f f f f Ir f

Ka-xe a-tsii"da ha he ko-wi-tha, Thi-a hiwa ka-xe he ko-wi-tha,

Fsaonlhes esha fo nasa, sto fd ite Fp

Ka-xe a-tsii" da ha he ko-wi-tha, Thi-ahi wa ka-xe he ko-wi-tha,

2
j Pei r .

Ka - xe a-tsi i" da ha he ko- wi - tha.

818 THE OSAGE TRIBE. [ BIH. ANN, 39

Song 3 is an old song and it has lost its meaning, the words being
untranslatable.
Sone 3.

(Osage version, p. 499; literal translation, p. 618.)

M. M ’ - 80 Transcribed by Alice C.Fletcher
g ee =: == —
Time beats f r f f f i r
Hi-a wi- tha no" zhi® go? da _ hi.—_-tha,

f:
She xa-tha no®-zhi" go" da hi" da, She xa-tha no"-zhi" go" da hi" da.

(Sung twice.)
Mip-pay SOnGs.

The title of the next group of songs is Mi Tho’-to® Wa-tho", which,
freely translated, means Mid-day Songs.

Long before any contact occurred with the white race it was the
custom of the Osage people to offer their daily supplications at dawn,
mid-day, and sunset, for the sun and its pathway were regarded as
one of the abiding places of Wa-ko"’-da; therefore, in accordance with
this belief, the people offered their prayers at these three periods of
the day. The title of this group of songs and the words of the first
song imply that at a mid-day cry the sun held out to the people as
gifts the red eagle, the white eagle, and the bald eagle. Old Sho®’-
ge-mo?-i" was not explicit as to the purpose of these gifts, but left it
to be inferred that the three birds specified in the song were given to
the people to use as symbols of the three periods of the day mentioned
above. The red eagle is held by the Osage as the most sacred and it
was from the Red Eagle gens that the principal hereditary chief was
chosen. It was the office of this gens to exert its influence for the
preservation of peace, not only within the tribe but also with all other
outside tribes.

A free translation is given of the words of Song 1.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 319

Sone 1.

(Osage version, p. 500; literal translation, p. 618.)

Transcribed by Alice C. Fletcher

oie a pale saa a1

eal eeedD

P
Mi sho" she the on-ba-he the, Mi sho” she the

Time beats

o"- ba-he the, Xi-tha sha ho- ki-e tha

on-ba-he no2, Mi sho™ she the ot-ba-he the.

FREE TRANSLATION.
1.

Yonder moving sun offers to me a gift,
Yonder moving sun offers to me a gift,
The red eagle he holds out as a gift to me,
The red eagle he holds out as a gift to me.
Yonder moving sun offers to me a gift.

2s
Yonder moving sun offers to me a gift,
Yonder moving sun offers to me a gift,
The white eagle he holds out as a gift to me,
The white eagle he holds out as a gift to me.
Yonder moving sun offers to me a gift.

3.

Yonder moving sun offers to me a gift,
Yonder moving sun offers to me a gift,
The bald eagle he holds out as a gift to me,
The bald eagle he holds out as a gift to me.
Yonder moving sun offers to me a gift.

A free translation of the first three lines of the one stanza of Song 2
will suffice to give the meaning of the song. In line 3 the sentence is
not complete. The words that are lacking are left to be implied.
The song itself relates to the sun, who is spoken of as Father.

820 THE OSAGE TRIBE. [ETH. ANN. 39

Sone 2.

(Osage version, p. 500; literal translation, p. 619.)

M. M B - 84 Transcribed by Alice C. Fletcher

Time beats — f r r | [ r [ f r

Hi®-da-dsi he-tho"-tho®-be, I-a be tho-to™ ga-xa,

ae ae

Ka-wa no" da ha we the the, Hi®-da-dsi he-tho"-tho"-be,

Deh ag ta Sa a oe en

I-a be tho-to" ga-xa, Ka-wa no" da ha we,

f i f
Jeli) S aCe on GEN he tho® — tho® be.
(Sung twice.)
FREE TRANSLATION.
1.

My father will appear,
When he comes to the point straight above,
Then and there (shall we offer our prayers to him).

LA FLESCHB] RITE OF VIGIL—-FREE TRANSLATION. 821

The words of Song 3 and Song 4 are not clear in their meaning.
Sone 3.
(Osage version, p. 500; literal translation, p. 619.)

Transcribed by Alice C. Fletcher
M.M. d - 88 ib

oe
f f , r r P

ka-wa no" hon gi, ka-wa no” da he, He

fan ee

ka-wa no" ha ka- wa no®, Ka-wa no" da ha.
(Sung twice.)

Sone 4.

(Osage version, p. 500; literal translation, p. 619.)

M.M el - 88 Transcribed by Alice C. Fletcher
ae

Sees i r f if a a f

He non Gi-a_ wa - thi-ko® da we e he, Gi-a

He no® gi-a wa - - thi - ko® da.

3594°—25+ 21

322 THE OSAGE TRIBE. [BTH. ANN. 39
DreErR SoNGs.

Two titles were given by the No"’-ho"-zhi"-ga to the next group
of songs: Ta Wa-tho", Deer Songs, and Ta Gi’-bo" Wa-tho", Songs
for Calling the Deer. These titles indicate the significance of this
little animal to ‘the Osage, for it gave them food and clothing and
the sinew which the women used for sewing and the men for fastening
the feathers to their arrows. The deer occupies an important place
in the tribal industries as well as in the sacred rites that deal with
the mysteries of life. The season for hunting the deer was opened
with solemn ceremonies, supplicatory in character, by which the
No®’-ho®-zhi"-ga call the deer that have already come into bodily
existence, as well as those that are yet to be born. It is this sacred
rite to which the Deer Songs refer particularly.

A free translation of one line only of each stanza of Song 1 will
suffice to give its meaning.

Sone 1.

(Osage version, p. 500; literal translation, p. 619.)

is erent Transcribed by Alice C. Fletcher

Pimomeeel ac r fas [ie 4e aes a at f

Ho-da ha mi®-dsehe, Ho"-da hami"-dse he, Ho®-daha mi®-dse he,

Ho - da ha mi®-dse he. Hon - da ha mi®-dse he.
FREE TRANSLATION.

Te

We ask for a bow. We ask for a bow, etc.
2.

We ask for an arrow. We ask for an arrow, etc.
3.

We ask for it (the deer) to come. We ask for it to come, ete.
4,

Then we ask to go forth. Then we ask to go forth, ete.

‘In Song 2 the word Ha-we frequently occurs. It is an exclama-
tion, an expression of grateful pleasure, for which no English equiva-

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 323

lent can be found. Therefore in the free translation the native word
will be used where the expression occurs.
A translation of three lines from each stanza will serve to make

clear the meaning of the song.
Sone 2.
(Osage version, p. 501; literal translation, p. 619.)

Transcribed by Alice C. Fletcher.

M.M.¢ = 84

f f f

Time beats

f
Ha- we tha - we tha - we tha - ke heweauhes

Ha - we tha -) we tha - we tha - ke he,

A ha mit-dse he, ha - we mi®-dse he,

SS = = 5 z|
r f r
Ha - we tha+we, tha-we Me - ke fo
FREE TRANSLATION.
i
Ha-we, tha-we, tha-we, it’s given me,

The bow, Ha-we, the bow, the bow,
A ha, the bow, Ha-we, the bow, ete.

2:
Ha-we tha-we, tha-we, it’s given me,

The arrow, Ha-we, the arrow, the arrow,
A ha, the arrow, Ha-we, the arrow, etc.

3.

Ha-we tha-we, tha-we, it’s given me,
The coming (of the deer), Ha-we, it’s given me,
A ha, the coming, Ha-we, the coming, ete.

324 THE OSAGE TRIBE. [ETH. ANN. 39

4.

Ha-we, tha-we, tha-we, it’s given me,
That I shall go, Ha-we, that I shall go,
A ha, that I shall go, Ha-we, that I shall go, ete.

Song 3 has a similar meaning to that of Song 2. Kia, an archaic
word, is frequently used in this song, followed by Ha-we. The words
Kia and Ha-we are practically untranslatable. The two words will
be used in the free translation wherever they occur in the original.

A translation of two lines from each stanza will suffice to give the
meaning of the song.

Sone 3.

(Osage version, p. 501; literal translation, p. 620.)

M.M d -80 — Transcribed by Alice C. Fletcher

Time beats

, et ee Bie

Ki-a ha-we mi®-dse he tha, Ha-we mi™ dse he,

-
kb

" ; . r f f i

A ha mi®-dse he tha, Ha-we mi™ dse tha,
=
oo e+e e+ oe
E f i
Ha- we min dse_ he, A ha min-dse_ he

See : © c / i
a = | r
Ki-a ha - we mi® - dse he tha.
FREE TRANSLATION.

ik.

Kia, Ha-we, it is the bow,

Ha-we, the bow, A ha, the bow, ete.
2

Kia, Ha-we, it is the arrow,
Ha-we, the arrow, A-ha, the arrow, etc.

3.
Kia, Ha-we, it (the deer) is coming,
Ha-we, it is coming, A ha, it is coming.
4.

Kia, Ha-we, then shall I go forth,
Ha-we, then shall I go forth, A ha, I shall go forth, ete.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 825

Songs 4, 5, 6, and 7 are not translatable on account of the employ-
ment of archaic and corrupted words.

Sone 4.

(Osage version, p. 501; literal translation, p. 620.)
Transcribed by Alice C. Fletcher

Hi-o" -ki - pa ha no™ ni wa, Hi-o™- ki -

'

|
pa ha no" ni wa, I-wa thi-wa-zho" hi-o"-zho" ni ke, Hi-v" ki -

ere ite oh, es
pa

ha no" ni wa, Hi-o® - ki - pa ha no" ni wa.

Sona 5.
(Osage version, p. 502; literal translation, p. 620.)
Transcribed by Alice C. Fletcher

M.M. d= 176
5 5 n 1 BK 1 = = t 1
ie a 2 aa a a -o 1

ee Sees

Sa a a el

Hi-tho-ka wi-tha do-da ha, Hitho-ka wi-tha do-da ha,

Time beats

(Rie ao Sea aa Tie Dan ei ge ee

Hi-tho-ka wi-tha do-da ha, Hi-tho-ka witha do-da_ ha.

826 THE OSAGE TRIBE. (ETH. ANN. 39

Sone 6.

(Osage version, p. 502; literal translation, p. 620.)

M.M ’ - 80 Transcribed by Alice C. Fletcher

Sone 7.
(Osage version, p. 502; literal translation, p. 620.)

i) 84 Transcribed by Alice C. Fletcher

Time beats i" if f i i
Ko - sha no® ko-sha ni wa ta,Ko - shano" ko-sha ni wa,

ee] r r r el

Tse o-she the ho ho ni wa ta, O - she the

ho ho ni wa ta, Ko - sha no" ko-sha ni wa ta,

The Tsi’-zhu Wa-shta’-ge gens brings the Seven Songs of their
No®/-zhi®-zho® Ritual to a close with the group of Deer Songs, whereas
the Puma gens of the Ho"/-ga great tribal division closed the Seven
Songs of their No"/-zhi"-zho” Ritual with the Buffalo Songs, a change
which may have a historic significance.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 327

THE SIX SONGS.

Sones oF THE FIGHT FOR THE CHARCOAL.

The second part of this ritual is called Wa-tho® Sha-pe Tse, The
Six Songs, and belongs to the Tsi’-zhu great division of the tribe.

This part of the ritual begins with a group of songs haying the title
No®-xthe’ I-kit-dse Wa-tho®, Songs of the Fight for the Symbolic Char-
coal. A wi’-gi-eis recited before the songs are sung and both the songs
and the wi’-gi-e refer to a ceremony which has an important place in
the Wa-sha’-be A-thi"’, an elaborate ritualistic ceremony used when a
war party composed of men from the two great tribal divisions, the
Ho®’-ga and the Tsi’-zhu, is organized. The word Wa-sha’-be used
in the title of the ritual may be freely translated as, a dark object,
and refers to the sacred symbolic powdered charcoal prepared for the
warriors; A-thi"’ means:to have, or to carry about the person as a
treasured object. In such an organized war party both the officers
and their men when about to charge upon the enemy must blacken
their faces with the ‘‘ dark object,” the charcoal, which is an emblem
of fire, a merciless power when it goes forth upon its destructive
course. The powdered charcoal is carried by a warrior in a small
deerskin pouch, usually attached to his neck ornament or to his belt.
The man who neglects to blacken his face with the sacred charcoal
when an attack is to be made is not permitted to recount the acts he
performs in the fight, acts that would otherwise entitle him to a war
honor, nor is he permitted to share in any honors won by the war party
as a whole. Hire

The theme of the wi’-gi-e which precedes the songs is the courage
of three animals designated by the ancient No®’-ho®-zhi"-ga and cer-
tain qualities of a given bird. All these are to be used as emblems
and to typify the angry fire which destroys all things that happen to
be in its pathway. The animals are the black bear, the puma, the
white swan, and the deer with the spiked horns. All of these crea-
tures are personified and made to speak as benefactors of the people.
While the swan is not a warlike bird yet it is endowed with physical
strength and power of endurance, qualities the No*’-ho®-zhi"-ga
desired for the warrior. The deer is not, ordinarily speaking, a fight-
ing animal, for it has no “‘liver-gall,”’ which was commonly believed
to be the place whence anger arises or is kindled; nevertheless the
deer was chosen to be one of the animals to typify anger and courage
in the tribal war rites. Its fleetness and quickness of movement,
however, seem to have been the qualities the No®’-ho*-zhi"-ga desired
to be bestowed upon the warrior.
The following is a free translation of the wi'-gi-e:

328

THE OSAGE TRIBE. [pYH. ANN, 39

THE WI’-GI-E.

(Osage version, p. 502; literal translation, p. 620.)

. Ho! What shall they make to be a symbol of their valor, as they

travel the path of life? it has been said, in this house.

. The black bear that is without a blemish, that lies outstretched,
. That is of great courage, they shall make to be a symbol of their

valor.

. When they make the black bear to be a symbol of their valor,
. They shall cause their fame for valor to roll onward, as they

travel the path of life.

. The black bear spake: Behold my hands;
. When the little ones make my hands to be their hands,
. Their hands shall never be absent where deeds of valor are per-

formed, as they travel the path of life.

. Behold the edges of my feet, that are black in color,

. Which I have made to be as my charcoal.

. When the little ones make of them the symbol of their charcoal,
. Black indeed shall be their charcoal, as they travel the path of

life.

. Behold the tip of my tail, that is dark in color,

. Which I have made to be as my charcoal.

. When the little ones also make of it the symbol of their charcoal,
. Black indeed shall be their charcoal, as they travel the path of

life.

. Behold the tips of my ears, that are black in color,
. Which I have made to be as my charcoal.
. When the little ones also make of them the symbol of their

charcoal,

. Black indeed shall be their charcoal, as they travel the path of

life.

. Behold my eyelids, that are dark in color,
. Which I have made to be as my charcoal.
. When the little ones also make of them the symbol of their

charcoal,

. Black indeed shall be their charcoal, as they travel the path of

life.

. Behold the tip of my nose, that is black in color,

. Which I have made to be as my charcoal.

. When the little ones also make of it the symbol of their charcoal,
. Black indeed shall be their charcoal, as they travel the path of

life.

LA FLBSCHE] RITE OF VIGIL—FREE TRANSLATION. 329

29.

30.
bl.

32.
33.

34.
35.
36.

37.
38.

39.
40.

41.
42.
43.
44,

45.

46.
47.

48.
49.
50.
bl.

52.
53.
54.
55.

56.

What shall the little ones make to be a symbol of their valor, as
they travel the path of life? it has been said, in this house.

The male puma, that lies outstretched,

That is great in courage, they shall make to be a symbol of their
valor.

When the little ones make the male puma to be a symbol of their
valor,

They shall cause their fame for valor to roll onward, as they
travel the path of life.

The puma spake: Behold my hands,

When the little ones make my hands to be their hands,

Their hands shall never be absent where deeds of valor are per-
formed, as they travel the path of life.

The great white swan that is without a stain,

That is great in courage, the little ones shall make to be a symbol
of their valor.

When they make the white swan to be a symbol of their valor,

They shall cause their fame for valor to roll onward, as they
travel the path of life.

The white swan spake: Behold my feet,

And the tip of my nose, that are black in color,

Which I have made to be as my charcoal.

When the little ones make my feet and the tip of my nose to be
symbols of their charcoal,

Black indeed shall be their charcoal, as they travel the path of
life.

The deer with spiked horns, that lies outstretched,

That is great in courage, the little ones shall make to be a symbol
of their valor.

The deer has no liver-gall, nevertheless,

He shall be to them a symbol of their valor.

When they make this deer to be a symbol of their valor,

They shall cause their fame for valor to roll onward, as they
travel the path of life.

The deer spake: Behold my feet,

And the tip of my nose, that are black in color,

I have made to be as my charcoal.

When the little ones make my feet and the tip of my nose to be
symbols of their charcoal,

Black indeed shall be their charcoal, as they travel the path of
life.

330 THE OSAGE TRIBE. [EBTH, ANN. 39

Song 1 of this group has four stanzas. The first refers to the
calling of all the men to assemble for the ceremonies pertaining to
the Wa-sha’-be A-thir’; the second stanza, to the calling of those
warriors belonging to the gentes having the black hawk as their
sacred symbol; the third, to those warriors of the gens having for its
sacred symbol the deerskin; the fourth, to the calling of those men
of the gens having for its sacred symbol the mottled eagle.

A free translation of two lines from each stanza will suffice to make
clear the meaning of the song.

Sone 1:

(Osage version, p. 504; literal translation, p. 622.

M.M A - 88 Transcribed by Alice C. Fletcher
==
a a a
Time beats [ f f f f
Ni-ka gto be he wa-thon te he no,

ha-ni da ha we, ha - ni da,

?

wa-the? te he nor, Ha-ni da we he, ha-ni daha we.

FREE TRANSLATION.
1.

Let all the men assemble, to sing the mystic songs,
They alone, they alone, Ha-we, they alone, ete.

2.

Men who have the black bird, to sing the mystic songs,
They alone, they alone, Ha-we, they alone, ete.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 331

3.

Men who have the deerskin, to sing the mystic songs,
They alone, they alone, Ha-we, they, alone, etc.

4.

Men who have the sacred eagle, to sing the mystic songs,
They alone, they alone, Ha-we, they alone, etc.

Song 2 has but one stanza, which refers to the prompt response of
the men as individuals, who are called, not only to sing the mystic
songs, but also to offer their services as warriors to march forth to
defend the honor and dignity of the tribe.

Sone 2.

(Osage version, p. 504; literal translation, p. 622.

M.M d = 92 Transcribed by Alice C. Fletcher

Time beats f [ f 1
Ni - ka gto be=—“*no"———-ds1 “the tse,

Gia Sean rs ae eT eeeeiaae |

Ni-ka gto beno"dsithe tse, Ko-tha he no", ko-tha he,

Ko-tha he non, ko-tha he he, Ni-ka gto beno"dsithe tse.

FREE TRANSLATION.
1.

Men are moving to assemble, there let me go,
Men are moving to assemble, there let me go,
All are my friends, All are my friends,
All are my frieaas, All are my friends.
Men are moving to assemble, there let me go.

Song 3 has four stanzas. The first refers to the part to be taken by
the men of the gentes having the office of making the standards to be
carried by the commanders of the war party; the second stanza
speaks of the part to be taken by those of the gens whose office it is to
furnish the deerskins that are to be attached to the standards; the
third stanza refers to the part taken by those of the gens whose office
it is to furnish the feathers of the mottled eagle which are to decorate
the standards; the fourth stanza is addressed to all who are to take

332 THE OSAGE TRIBE. [ETH. ANN, 39

part in the expedition and who successfully return from the darkness
of uncertainty into the light of day. The word Ho®’-ba (Day) is
used in this stanza as a trope that implies the completion of all the
war movement, from the beginning to the end.

Sone 3.

(Osage version, p. 504; literal translation, p. 622.)

M.M d - 88 Transcribed by Alice C. Fletcher

Time beats [ [ fr
Ha-ni da, ha - ni da he he the,

=

SS See

f
tse thehe the, Wa-xtha ton bi the wa tho

tsethehi tha, Ha-ni da,ha-ni da he he the.

FREE TRANSLATION.

ie

They alone, they alone, he he the,
They alone, they alone, he he the,
Owners of the standards shall sing,
Owners of the standards shall sing,
They alone, they alone, he he the.

2.
Owners of the deerskin shall sing, ete.
3.
Owners of the sacred eagle shall sing, etc.
4.
Owners of the sacred day shall sing, ete.
Song 4 has five stanzas. The song is descriptive of the cries of

the warriors who, at break of day, with bodies almost nude, plunge
into the two great sacred fires and fight with one another for the

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 333

possession of the burning brand from which to procure the emblematic
charcoal. In a cryptic fashion the song also indicates the significance
of the charcoal thus dramatically procured by the men who are to
go forth against the foe determined to be like the fire that knows no
mercy when it breaks out.

The first stanza represents the warrior, declaring, as he seizes the
burning brand as his to use as a ki’-no", an emblem, when the war-
riors gather to attack the foe; the second stanza makes known his
purpose to take the sacred emblem to the gathering and to put it
upon himself, thus accepting all that it implies; the third stanza makes
claim to a share in the honors to be won by the warriors who wear
the emblem when struggling with the foe; the fourth stanza speaks
of the act of the warrior pouring into his hand the powdered charcoal
for its sacred use; the fifth stanza indicates the warrior as rubbing
into the skin of his face the black charcoal, an act by which he
obligates himself not to yield to any feeling of mercy when he falls
upon the enemy.

Sone 4.

(Osage version, p. 505; literal translation, p. 623.) -

M.M J Age Transcribed by Alice C. Fletcher

Pe- dse, pe-dse hi - tha wi- ta-e tha.

FREE TRANSLATION.
15

Fire! fire! give it me, it is mine,
Fire! fire! give it me, it is mine,
Mine to use as an emblem at the gathering,
Mine to use as an emblem at the gathering,
Fire! fire! give it me, it is mine.

834 THE OSAGE TRIBE. [BTH. ANN. 39

2.
Mine to bring as an erablem to the gathering, ete.
3.
Mine to share in what the emblem brings, etc.
4,
Mine to pour into my hands the sacred emblem, etc.
5.
Mine to put upon my face the emblem, at the gathering, etc.

Song 5 has five stanzas. The theme of the song is the unity of the
two fires which, at a certain part of the Wa-sha’-be A-thi"’ ceremony,
are kindled at break of day. One fire is made on the south side of
the avenue that runs east and west through the camp. This fire is
for the Ho®’-ga great tribal division. A fire is also built on the north
side of the avenue which is for the Tsi’-zhu great tribal division.
The warriors belonging to the gentes that compose the Ho®’-ga great
tribal division gather about the Ho®’-ga fire as it is kindled and the
warriors belonging to the gentes that compose the Tsi’-zhu great
tribal division gather about the Tsi’-zhu fire, while an officer of the
No®’-ho®-zhi®-ga stands at the east of each fire and then recites the
wi’-gi-e and sings the songs belonging to this particular ceremony
and at a certain stanza of one of the songs gives a signal with the
feathered standard he holds in his hand, whereupon the warriors
rush upon the fires, whose flames leap into the air with a roaring
sound while each warrior, with loud cries, strives to seize a burning
brand from which he can gather the No™-xthe’ Wa-ko"-da-gi,
mysterious charcoal.

The two fires, although built separately, are regarded as one fire,
representing as they do the unity of the tribe and the determination
of each man to accept the responsibility involved in the possession
of the sacred emblem.

A free translation of a line from each stanza will suffice to convey
the meaning of the song.

LA FLESCHD] RITE OF VIGIL—-FREE TRANSLATION, 835

Sona 5.

(Osage version, p. 505; literal translation, p. 623.)

M.M. d = 84 Transcribed by Alice C. Fletcher

et
Time beats [ F f

Dse wi"-xtsi,dse wi"-xtsihaha, Dse wi"-xtsi,dse wi?-xtsiha ha,

Dse wi®-xtsi ha ha, Dse wi" -xtsi,dse wi"-xtsi ha _ ha,

Dse wi"-xtsi ha ha, Dse wi®-xtsi,dse wi®-xtsi ha ha.

FREB TRANSLATION.

As from a single fire, as from a single fire, etc.

2.
As from a single fire I take this to the gathering, etc.
3.
As from a single fire I share in the honors won, ete.
4.
As from a single fire I pour the charcoal into my hand, ete.
5.
As from a single fire I put on my face the sacred emblem, etc.

Song 6 has four stanzas and directs the attention of the Initiate to
the four symbols mentioned in the stanzas: The deerskin, two stand-
ards, and the Day.

The first stanza speaks of the mystic character of the deerskin. | A
skin of the deer is attached to the lower part of each of the standards
to be carried by the chosen commanders of a war party.

In the second stanza the standard spoken of is composed of parts
of two birds, both representing fire, namely, the white swan and the
adult golden eagle. The skin of the white swan is plucked of all coarse
feathers, leaving only the down, and is then cut into strips which are
pieced together to make one long strip. This strip is then wound

336 THE OSAGE TRIBE. [ETH. ANN..39

closely around a pole with a crook at the top. To this pole, encased
in the swan skin, is attached, as pendants, tle black-tipped tail
feathers of the adultgolden eagle. (See Pl.14,A; also 36th Ann. Rept.
B. A. E., pp. 230-231.)

In the third stanza a standard is spoken of which is known as
Ho?’-ga (Pl.14, 6). This standard is similar to the one referred to in
the second stanza, except that the feathers used as pendants for this
standard are taken from the tail of the immature golden eagle, which
are dark in color and mottled in appearance. The golden eagle at this
stage of its growth is called by the Osage and other cognate tribes
“Ho?’-ga,”’ a word meaning first, that is, first of all sacred things.

The fourth stanza has for its theme the Day, that is, the Day
which marks the time when all the war movements and the cere-
monials pertaining thereto are brought to a close.

This song is sung twice. The first singing is in slow time, and
during this singing the Sho’-ka puts into the hands of the Xo/-ka a
small standard made specially for this initiatory ceremony. When
the song is about to be repeated in faster time the Xo’-ka rises with
a spring and dances to the song. His face and body are painted red,
symbolic of the dawn. The skin of a puma is fastened to his shoul-
ders, while the feather pendants of the uplifted standard gaily flutter
to the rhythm of the music, making a striking picture.

When the song and dance come to a close the Xo/’-ka tosses the
standard toward the members of the Deer gens, calling loudly as he
does so, ‘‘Ho! ye Ta-tha’-xi of the Wa-zha’-zhe, why sit ye silent ?
Behold your standard.’ Quickly the principal officer of that gens
catches the mystic standard, and accepting the challenge, at once
begins the recitation of the wi’-gi-e relating to the deer. Those of
that gens who have memorized the lines join in the intoning recital,
which is never in unison.

A free translation of one line from each stanza will suffice to make
clear the meaning of the song.

THIRTY-NINTH ANNUAL REPORT PLATE 14

BUREAU OF AMERICAN ETHNOLOGY

GRE RT RRO IG 5 fale AERA Year ee Whe eK EM ORR TE RE A aH gah Oo
SI C = * Woy

R setae ANY ty aN Xe Anyi Pee masa” DA NAR ROR te BS pe PR
Z &: Cae ges : \ oti

STANDARDS

BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 15

SYMBOLIC CLUB

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 337

Sone 6.

(Osage version, p. 506; literal translation, p. 624.)

M.M d - 100 Transcribed by Alice C. Fletcher

f
He ta-ha kshe shki he-ni da ha, = Ta-ha

‘mia —
| Sees

kshe elite he - ni da ha, Ta-ha kshe shkihe-ni da

Ta - ha _ kshe shki he- ni da ha.

FREE TRANSLATION,
le

Ho! the deerskin that alone has mystic power, ete.

p)

Ho! the white standard that alone has mystic power, etc.
3.

Ho! the Ho*’-ga standard that alone has mystic power, etc.
4.

Ho! the Day that alone has mystie power, etc.

Song 7 has one stanza that is sung four times. The words, being
disguised, are not intelligible. However, it was explained that the
song refers to the violence of the struggles of the warriors as they
push and fight with one another in their efforts to secure a burning
brand; also to the self-control exercised by the participants in the
conflict, and to the good nature with which the accidents are endured
that sometimes occur.

This ceremony will be given in full in the Wa-sha’-be A-thi®’, to
be published in a later volume.

3594°— 257 22,

838 THE OSAGE TRIBE. (NTH. ANN.,39

Sone 7.

(Osage version, p. 506; literal translation, p. 624.)

M. M. 5 A196 Transcribed by Alice C. Fletcher
Time beats | r r [ r f Ir r

He-thawi-tha ha _ ha, he-tha wi-tha ha ha,

i i ie eee or

He-tha wi- tha ha ha, he-tha wi- tha ha _ ha,

He-thawi-tha ha _ ha, he-thawi-tha ha, ha.

ELK Sonas.

The next group of six songs is called O’-pxo" Wa-tho", Elk Songs,
O’-pxo", Elk; Wa-tho", Songs.

The first song points back to the mythic story of the descent of
all forms of life from the sky to the earth, which was found to be
covered with water. The words of the song imply an expectation of
the subsidence of the water and the earth to become beautified with
an adornment of hair (verdure). (See Ni’-ki Wi’-gi-e, 36th Ann.
Rept. B. A. E., pp. 165-169, lines 284 to 433.)

In Songs 1 and 2 the Elk is represented as speaking as though for
the earth, which is uninhabitable as yet, being incomplete in form.

A free translation of two lines will make clear the meaning of the
song.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 339

Sone 1.

(Osage version, p. 506; literal translation, p. 624.)

M. M. d - 100 Transcribed by Alice C. Fletcher

Hit a-to"no® ki-non do" wa ha, Ki-no" don wa hi" a -

Time beats

to™-a a, Hita-to®no® ki-no™do"wa ha, Ki-no™do "wa hi" a-

FREE TRANSLATION.

16

When I have hair, then shall I be adorned in beauty,
Adorned in beauty when I have hair.

The words of Song 2 imply a contemplation of the sending down
to the earth of all forms of life when she becomes beautified with
the adornment of hair (verdure).

A free translation of one line will suffice. to give the meaning of
the song.

340 THE OSAGE TRIBE. [ETH. ANN. 39

Sone 2.

(Osage version, p. 506; literal translation, p. 625.)

M.M i = 80 Transcribed by Alice C. Fletcher

ee ee A AP os mn eee e

E hi®a-to"-atha ha ki-a

Time beats

a thawi-the, Ki-a ha tha wi-the,

=e

i ae eae et ede elie:

E hita-to"-athaha ki-aha tha wi-the, Ki-a ha tha wi-the,

EK hi" a-to"-a tha ha ki-a ha tha wi - the,

FREE TRANSLATION.
ts

When she is adorned with hair, then downward I send you.

The theme of the third song is the gift made by the Elk of the
brow-tines of his antlers, to be used ceremonially by the people
when they bring together their warrior forces to go against their
enemies. These ceremonial weapons, the brow-tines, are symbolized
by the standards to be carried by each of the chosen commanders of
a war party. (See Ni’-ki Wi’-gi-e, 36th Ann. Rept. B. A. E., p. 169,
lines 427 to 433.)

The words of the song are disguised, therefore they can not be
translated. Sho®’-ge-mo"-i" was asked what was the subject of the
song and he replied, ‘‘the Wa-xthe’,”’ the standards.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 341

Sone 3.

(Osage version, p. 507; literal translation, p. 625.)

M.M. ’ - 80 Transcribed by Alice ©, Fletcher
= i +g
Time beats r r f f ! f if f f
He ka wa-xtha da wi-ni da, He ka wa-xtha da

wi-ni da a, The e i® da wi-ni da a da,

wi-ni da, Heka wa-xtha da wi-ni da.

The fourth song refers to the various symbolic articles and cere-
monial forms given by the Elk to the people to be used when the
earth has adorned herself with verdure.

Some of the words of this song are so disguised that a free transla-
tion can not be made.

842 THE OSAGE TRIBE. [TH ANN. 39

Sone 4.

(Osage version, p. 507; literal translation, p. 625.)

Transcribed by Alice C. Fletcher

| Eien Cee
psa ama ys
she-tho ni wa-ta, E hi®a-to"-a thaha she-tho ni wa-ta.

Song 5 relates to the man who has won all of the thirteen pre-
scribed war honors, seven of which are dedicated to the Ho®’-ga
great tribal division and six to the Tsi’-zhu great tribal division.
Only the warrior who has succeeded in winning all of the thirteen
honors can be chosen to take the principal part in the war ceremony
that requires the recounting of these war honors.

A free translation of two lines from each of the two stanzas of the
song is given.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 343

Sona 5.

(Osage version, p. 507; literal translation, p. 625.)

M. M. Al - 80 Transcribed by Alice C. Fletcher

r
E-no" he ta tse i" da ha do we, E tse he do

ha do we, E tse he da wi - ni - da.

FREE TRANSLATION.
1.

He alone shall come to this place,
It is he whom I have chosen for you.

2.

He shall come to this place to count,
It is he whom I have chosen for you.

The words of Song 6 are so disguised that it is scarcely possible to
make an intelligible translation. Sho"’-ge-mo-i" made no reply to
the question as to what the song refers to. However, some of the
words that are clear indicate that the song is an expression of approval
by the two great divisions of the recount made by the warrior.

344 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 6.

(Osage version, p. 507; literal translation, p. 625.)

= 72 Transcribed by Alice C. Fletcher

Time beats . : E
Ki-tha we sho? ni wa Ki-tha we sho" ni wa,

Tha wi-tha tse sho™ ni wa, Ki-tha we sho" ni wa,

Ki - tha we sho™ ni wa.

Brack Berar Sones.

The next group of songs is entitled Wa-¢a’-be Wa-tho", Black Bear
Songs; Wa-ca’-be, Black Bear; Wa-tho", Songs.

The meaning of Song 1 of this group is obscure, the words being
either archaic or purposely corrupted to disguise them. The Osage,
like their cousins, the Omaha, treasure the mystic songs that have
lost their meaning as well as those that are clear to the initiated, for
all ritual songs that have been handed down from the ancient
Non’-ho?-zhi"-ga are held sacred as being the utterances of holy men.

Sone 1.

(Osage version, p. 508; literal translation, p. 625.)

M.M. d - 84 Transcribed by Alice C. Fletcher

no" ge ge ta ta tha KE no", ge ge ta

ta tha no", E - - no ge ge ta ta tha no.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 845

Song 2 clearly refers to the act of the Wa-zha’-zhe Wa-no® gens of
the Wa-zha’-zhe subdivision, in conferring upon the Ho®’-ga gens of
the Ho"’-ga subdivision the power and authority to organize war
parties. The story of the creation of this war office has been given
(36th Ann. Rept. B. A. E., 218-219, Hi’-ca-da Wi’-gi-e, lines 227-257),
wherein it is told that it was a subgens of the Ho*’-ga gens that
found the foe, when the tribe as a whole began its warlike career,
and at that time the Wa-zha’-zhe Wa-no® offered to the Ho®’-ga
gens the use of their seven mystic arrows with which to “lay low”
the foe. These mystic arrows were pointed with the tips of the horns
of seven deer. The language employed by the Wa-zha’-zhe Wa-no®
gens when making the offer is figurative and refers to the authority
given the Ho®’-ga gens to organize, when necessary, a force sufficient
in strength to successfully combat the enemy, to make him “‘lie low.”
It is this incident that forms the theme of the song.

A free translation of one line of the song will suffice to make clear
its meaning.

Sone 2.

(Osage version, p. 508; literal translation, p. 626.)

M.M. d - 112 Transcribed by Alice C. Fletcher

Time beats ' f [ [ if f - fr r

Wa - pa-hi u-ki-sha-no™ he shke wa-nii" do,

i ie ee eG Pates!

Wa- pa-hi u-ki- sha-no" he shke wa-nii" do,

r ave Ihe Va Chak

—

r

[ee

Wa - pa-hi u-ki- sha-no"™ he shke wa-nii" do,

|
Wa - pa-hi u-ki-sha-no" he shke wa-nii™ do.

346 THE OSAGE TRIBE. [ETH. ANN. 39

FREE TRANSLATION.
1.

Many are the mystic arrows you possess.

Song 3 refers to the office of the Black Bear gens as custodian of
the four symbolic flint knives. The names of these symbolic knives
are: Mo®’-hi®-ci i-ba btho-ga, Round-handled knife; Mo®’-hi"-ca-be,
Black knife; Mo®’-hi"-ho®-ga, Sacred knife; and Mo"’-hi"-zhu-dse, Red
knife.

The first two knives were reserved for the Ho"’-ga subdivision.
The other two knives were dedicated to the Wa-zha’-zhe subdivision
and the Tsi’-zhu great tribal division, to be used by them in common.
(For the mythic story of the finding of these knives see 36th Ann.
Rept. B. A. E., pp. 206-208, Ni’-ki Wi’-gi-e of the Puma gens, lines
1391 to 1446.)

The knife used by a warrior who may succeed in beheading an
enemy is considered as being mystically one of these symbolic
knives, therefore the warrior is entitled to count the act as an o-dor’,
war honor.

In the song these knives are designated as Wa-pa’-hi, pointed or
sharp weapons. A free translation of one line will suffice to give the
meaning of the song.

Sone 3.

(Osage version, p. 508; literal translation, p. 626.)

Transcribed by Alice C. Fletcher

Time beats [ [
Wa-pa- hi shki we-nii®da ha, Wa-pa - hi shki

we-nii'da ha, Wa-pa- hi shki we-nii"da ha.

FREE TRANSLATION.

le

Sharp weapons ye have for the foe.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 347

Song 4 has only one stanza. The words of this stanza are clear but
their purport is vague and uncertain, nor could any explanation of it
be obtained. One line will serve for all the stanza freely translated.

Sone 4.

(Osage version, p. 508; literal translation, p. 626.)
Transcribed by Alice C.Fletcher

fa -if pert ees a ooo r r
Ga - ta theshkitho-the tha, Ga - ta the shkitho- the tha,

Time beats

ba - ta the shki tho-thetha, Ga- ta theshkitho- the tha,
: : ;

DC.

: 1
SJ :
ss SS oe — —
=: {—__f__{__f __+ == |
ip? > 1—_—_—s a SS SS SS SS SS SS Sa SS
James Pal

naa a.

f
Ga- ta theshkitho-thetha, Ga - ta the shkitho-the tha.

FREE TRANSLATION.

1.

The yonder one, also, is ever present.
Sones OF THE OspREY.

The next group of three songs is called Sho’-sho-ka Wa-tho", Songs
of the Osprey. The sentences employed in these songs are frag-
mentary and many of the words are archaic, so that little can be
gathered from the words themselves as to the meaning of this group
of songs. The group, however, refers to a part that the osprey, a
mystic bird, plays when the warriors are hotly pursued by the enemy.
At such a time, if it happens to be in the autumn, the warriors stop
in their flight to set fire to the dead prairie grass. This act is done
ceremonially and is an appeal to the rain to come and make their
tracks invisible to the enemy. As the fire is kindled the flames leap
upward and clouds of smoke rise heavenward while the mystic osprey
would come and play amidst the flames and smoke with shrill cries.
The Do-do*’-ho"-ga of the war party would regard this action of the
bird as a sign that Wa-ko®’-da has heard their prayer and will send
the rain to give the warriors the aid asked.

In the Wa-do’-ka We-ko ceremony, which is performed soon after
the return of a successful war party, there is a group of songs called
O-gtha’-ge Wa-tho", Fire Songs. The second song in this group

348 THE OSAGE TRIBE. [ETH. ANN. 39

speaks of the osprey and of the bird’s mysterious actions when the
smoke of the fire started by the warriors carries heavenward their
petition. (The Wa-do’-ka We-ko ceremony will form a part of a
volume to be published later.)

Sone 1.

(Osage version, p. 509; literal translation, p. 626.)

M.M. xi = 80 Transcribed by Alice C. Fletcher

ge he the, Taha «a ha thao? = “' ge’ he,

fr
Tahaaha thano" - ge he, Ta ha ahathano" - ge he.

Sone 2.

(Osage version, p. 509; literal translation, p. 626.)

M.M. - 80 Transcribed by Alice C. Fletcher
TOROS

Time beats if [ f f r f r

Ta - wa-tha-ke ke he no® ha, Ki"™ - da hi”

LA FLESCHE] RITE OF VIGIL-—-FREE TRANSLATION. 349

Sone 3.

(Osage version, p. 509; literal translation, p. 626.)

MLM. d ay Transcribed by Alice C. Fletcher

Ta wa-tse-xi he he tha ha, He _ha- ni- da,

he ni da,, Ta-ha wa-tse-xi he he tha ha,

“Us Aaa
fo 44

Sones or THE Hieu Hits.

The next group of songs bears the title Pa-ci’ Stse-dse Wa-tho".
Pa-ci’, Hills; Stse-dse, High; Wa-tho®, Songs, Songs of the High
Hills. It is not clear as to what particular part of the great war rite
these songs refer to. ‘Tall Hills” have not been mentioned either
in the wi’-gi-es or the songs of the rites thus far obtained.

The title of this group of songs is metaphorical and refers to the
clouds that appear along the horizon like lofty hills. Metaphor is
often employed, not only in rituals but also in the Indian ordinary
speech.

The first song is a call to these hills to come and give aid, to advance
abreast, as in a fixed order. In the second stanza the call is to the
advancing clouds to come, but to move apart from each other as
they come.

In the first stanza the phrase ‘‘ Ko"’-¢a-ha”’ indicates the manner
in which the objects called are asked to move. The phrase that fol-
lows, ‘‘ko-i-tha,”’ is the direct appeal or call. All the other words in
the stanza except these two phrases given are modified syllables of
the final part of the call phrase. The music reveals the echoing
quality of the call, as though the appeal was retreating farther and
farther into the distance, to become indistinct and finally die away.
The second stanza follows the same plan as the first stanza.

350 THE OSAGE TRIBE. [BTH. ANN. 39

A free translation of two lines from each of the stanzas will make
clear the meaning of the song.
Sone 1.
(Osage version, p. 509; literal translation, p. 626.)

Transcribed by Alice C. Fletcher

MM does

—— =

Ko"-ga ha ko-i - tha- a, a - tha, a - tha

Time beats

F r
- tha, A - thaha, tha ha ko-i -

Fa eee ec ae Begs emake {2
ha - a, Ko"-ca ha ko-i - tha tha, Thaha ko-i -

FREE TRANSLATION.
1.

Side by side come ye, come ye, come ye,
Come ye, come ye, come ye hither.

2.
In scattered groups come ye, come ye, come ye,

Come ye, come ye, come ye hither.

. The words of Song 2 are not clear, therefore they can not be trans-
lated. Sho®’-ge-mo®-i" himself could not tell what the words signify.

LA FLBESCHE] RITE OF VIGIL—FREE TRANSLATION, 351

Sone 2.

(Osage version, p. 510; literal translation, p. 626.)

Transcribed by Alice C. Fletcher

I" = to®-to™ wa-thi®™ da, i to"-e wa-thii da, F

a-we he tha.

Qa

Da-we he tha, da-we he tha,

SONGS OF THE CLouDs.

The title of the next group of four songs is Ni-zhiu’ Wa-tho®,
Ni-zhiu’, Rain; Wa-tho", Songs, Rain Songs.

The theme of the first two songs is the mystery of the clouds that
rise from the horizon and stand upright. Four of these standing
clouds are spoken of as being the greatest in mystery. In these
two songs the word for the standing position, ‘‘Mo*’-gthe,’” is used
for the clouds rather than the ordinary name, ‘‘ mo?-xpi’.”’

These two songs are identical in words and meaning, therefore a
free translation of two lines of the first song will serve for the two.

352 THE OSAGE TRIBE, [BTH. ANN. 39

Sone 1.

(Osage version, p. 510; literal translation, p. 627.)
Transcribed by Alice C. Fletcher

ros) oF YT st

ie

Mo®-gthe ho"-ge he ta - koi" da ha-we ihe,

4)
==

Time beats

r
ko in da ha-we, Mo"-gthe ho®-ge he ta - koin da ha-

a ee ee ee eee ee eee! me ee eee eae

da do- ba ha ta-koi", da ha we he, Ta-koitda

ha-we he, Mo®-gthe ho"-ge he ta - koi da ha-we he.
? 4 4 .

FREE TRANSLATION.
U6

Mysterious are those that stand upright,
Four among them are greatest in mystery.

LA FLUSCHE] RITE OF VIGIL—FREE TRANSLATION, 353

Sone 2.

(Osage version, p. 510; literal translation, p. 627.)

Transcribed by Alice C. Fletcher
M.M. d - 104 y

Time beats

Mon-gthe ho"- ge, ho"- ge ta - ko in da ha -

we the, Mo"-gthe ho®-ge,ho"-ge ta-ko im da ha -

=a

we the, E-da do-ba ha _ ta-koim da ha-we

ho®-ge,ho"-ge ta-ko im da ha - we the he the.

The theme of Song 3 is the beauty of the clouds that vary in their
color. The song is expressive of the exclamations of the people as
they behold the colors of the approaching clouds. In this song the
word “ Mo?’-xe,’. Sky, is used as a trope for clouds.

A free translation of one line from each stanza will give the meaning.

3594°—257 23

‘

354 THE OSAGE TRIBE, [PIH. ANN.,39

Sone 3.
(Osage version, p. 511; literal translation, p. 627.)

M.M. d Kido Transcribed by Alice C. Fletcher

ak, AIR | ee RL, pee Ba

Mo"-xe she the do", mo"-xe ¢a-be, Mo®-xe

Time beats

ca - be, Mo®-xe she the do", mo®-xe ca- be.

FREE TRANSLATION.
5
Behold the beauty of yonder moving black sky.
2:
Behold the beauty of yonder moving gray sky.
3.
Behold the beauty of yonder moving white sky.
4.
Behold the beauty of yonder moving blue sky.
Song 4 is expressive of the awe that arises in the mind of the
warrior as these colored clouds gather together and in angry turmoil
approach, sweeping through the sky in a swift, undulating movement.

A free translation of two lines from each ‘of the four stanzas will
give the meaning of the song.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 855

Sone 4.

(Osage version, p. 511.)

M. M ij - 80 Transcribed by Alice C. Fletcher

Mo"-xe she the do" mo"-xe, ca-be kia hi tha tha, Mo"-xe

—_
ee
"ein |

f t

she the do™ mon-xe ga- be kia hi tha tha,

She the do” mo"-xe ga be kia hi tha tha,

She the do™ mo"- xe ga be kia hi tha ~- tha.

FREE TRANSLATION.
if

Behold the black clouds rolling through the sky,
The black clouds rolling through the sky.

9

Behold the gray clouds rolling through the sky,
The gray clouds roll’‘ng through the sky.

3.

Behold the white clouds rolling through the sky,
The white clouds rolling through the sky.

4.
Behold the blue clouds rolling through the sky,
The blue clouds rolling through the sky.

Sones oF DEecorATING THE CLUB.

Immediately after the singing of the Rain Songs the A’-ki-ho"
Xo’-ka makes the following announcement:

“Ha! Ni-ka Xo-be, wa-ga-xe a-tsi" do.” ‘‘Ho! ye Holy Men, I
have now come to the dramatic songs.”’

356 THE OSAGE TRIBE, [ETH. ANN. 39

This statement is made to call attention to certain dramatic acts
that are performed by the Xo’-ka and his initiate during the singing
of the songs that follow.

The group of five songs which follow the Rain Songs bear in com-
mon the title I’-tsi" Ki-no® Kshi-the, which freely translated means
The Decorating of the Club. To each wa-xo’-be (portable shrine)
belonging to certain gentes is attached a symbolic club, typical of the
one originally made by the people of the Tsi’-zhu Wa-no" gens, to
symbolize indestructible life, or the never-ending life craved by the
people for their tribal existence (see 36th Ann. Rept. B. A. E., p. 261,
lines 255-291) and which is the theme of these elaborate supplicatory
rites. If the wa-xo’-be used at an initiation into the mysteries of the
No®’-zhi"-zho" degree happens to be one that has attached to it a
symbolic club, the Xo’-ka will use the mystic club when performing
the dramatic acts that accompany the songs. But should the
wa-xo/-be have no club the Sho’-ka will provide a stick of some kind
that will be used as a substitute.

The first two songs of this group have in common the subtitle
I’-tsit Ki-k’o", The Act of Decorating the Club.

The first of the two songs has but one stanza, which is sung four
times. As the A’-ki-ho" Xo’-ka begins to sing this song the Xo’-ka
rises and dances to the rhythm of the music while he lightly grasps in
his right hand the symbolic weapon. At the close of the stanza he
makes the hand that encircles the club pass along the entire length of
the club from the lower end to the top. The rhythmic movements of
the Xo’-ka’s body and of his right hand are repeated with each singing
of the song as acts which symbolize the mystic power come from the
sky upon the weapon.

A free translation of only one line is given, as the others are repe-
titions.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 857

Sone 1.

(Osage version, p. 511; literal translation, p. 628.)

M.M a - 72 Transcribed by Alice C. Fletcher

Time beats f f if f f

We-tsi" ki-k’o" tse he tha, We-tsi" ki-k’o" tse he tha,

Ki-k’o" “tse he tha, We-tsi™ ki-k’o" tse he tha,

ee eee ee ae

We-tsi” ki-k’o" tse he tha, | We-tsi” ki-k’o" tse he tha,

F
Ki-k’o1 tse he tha, We-tsi” ki-k’o" tse he tha.

FREE TRANSLATION,
1.

Now let the mystic club be decorated.

The theme of the second song, which has four stanzas, is the sacred
emblems put upon the mystic weapon. While the A’-ki-ho™ Xo/-ka
sings the first stanza, the Xo’-ka, without pausing in his dance, goes
through the motion of describing with the tip of his index finger a
waving line from the top of the club down its entire length (Pl. 15).
This waving line typifies that the God of Day bestows touches upon
that region of the earth that lies at the right of the path of the God
of Day as it passes through the heavens on its westward journey.
At the singing of the second stanza the Xo’-ka turns the club a little,
and with his index finger draws a straight line. This straight line
typifies that part of the path of the God of Day that extends from the
eastern horizon to the zenith. At the third stanza the Xo’-ka again
turns the club a little and makes a waving line from the top of the
club down the entire length. This waving line typifies that part of
the earth lying at the left of the path of the God of Day and the life-
giving touches the God bestows upon that region while passing
through the heavens on its westward journey. At the singing of the
fourth stanza the Xo’-ka again turns the club and makes from the

858 THE OSAGE TRIBE, [ETH. ANN. 39

top of the club a straight line down its entire length. This straight
line typifies that part of the path of the God of Day that extends
from the zenith to the western horizon (PI. 15). :

Thus in this dramatic and picturesque way the Xo’-ka directs the
attention of his initiate to the fixed path of the God of Day that
extends from the eastern horizon to a central point in the sky and
from that point to the western horizon. He also designates those
parts of the earth that lie to the right and to the left of the sun’s
mystic path and to the life-giving touches the God of Day bestows
upon these lower regions as it daily takes its westward journey.

A free translation of two lines from the first and second stanzas will
give the meaning of the words.

Sone 2.

(Osage version, p. 512; literal translation, p. 628.)

M.M. d Slaa Transcribed by Alice C. Fletcher

Time beats [ f f f

We - tsi? ki - no” wi" to” he tha, We - tsi®

ki-non ba-xo" he tha, Ki n

FREE TRANSLATION.

ils
Behold the weapon adorned with its mystic emblem,
Lo! the waving line is its mystic emblem.

O}

Behold the weapon adorned with its mystic emblem,
Lo! the straight line is its mystic emblem.

Sones or STRIKING THE EARTH.

Songs 3 and 4 have in common the subtitle Mo™-i"’-ka I-ga-xthi
Wa-tho", Songs of Striking the Earth. At the close of Song 2 the
Sho’-ka conducts the initiate to a spot toward the north side of the
fireplace and then puts into his hands the mystic weapon, at the

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 359

same time instructing him as to the details of the acts he is to per-
form. When this is done the A’-ki-ho" Xo’-ka picks up the rattle
and begins to sing the first of the Songs of Striking the Earth.

At the third line of the first stanza the initiate, as instructed,
makes a motion with the weapon as if to give the earth a blow.

At the third line of the second stanza he makes a similar motion
with the symbolic weapon.

On the repetition of the first stanza the initiate, at the third line,
again makes a like motion.

On the repetition of the second stanza the initiate, at the third
line, actually strikes the earth with the sacred weapon, making a
small dent on the surface.

The mark made upon the ground by the initiate with the mystic
weapon is, figuratively, that point of the earth which is directly
underneath the zenith. The connecting line between these two
points is spoken of in the song as ‘‘Mo®’-gthe tse,” the vertical.
When the initiate has made this mark, which represents the center
of the sky and the center of the earth, he drops the symbolic weapon
upon the spot and returns to his seat.

A translation of two lines from the first and second stanzas will
give the meaning of the words.

Sone 3.

(Osage version, p. 512; literal translation, p. 628.)

Transcribed by Alice C. Fletcher

cn Oa reer f

Wa-dsi mo gthe tse ga - tho bthedahi"do ho, Wa-dsi

Time beats [ f

tse he tsi- go ba-xo" thea-the no", Wa-dsi

.

360 THE OSAGE TRIBE. [ETIL. ANN, 39

FREE TRANSLATION.
: 1.
At what place the Vertical may be, there I am going,
Thence to put upon my grandfather the waving line.
9

At what place the Vertical may be, there I am going,
Thence to put upon my grandfather the straight line.

When the initiate has given the stroke that marks the center of
the earth directly underneath the center of the sky, and has returned
to his seat, the Xo’-ka rises, approaches the spot struck by the
initiate, takes up the mystic weapon and stands in readiness to
complete the symbolic figure.

The A’-ki-ho® Xo’-ka sings the first stanza of the fourth song and
as he reaches the third line the Xo’-ka lifts high above his head the
symbolic weapon, then brings it down with a thud upon the earth
at the spot struck by his initiate and, with a sweeping motion,
describes from the zenith to the setting sun a straight line.

Without a pause the A’-ki-ho™ Xo’-ka continues to the second
stanza and at the third line the Xo’-ka again strikes the earth on
the central spot. This time he describes from the center of the
earth, away from the path of the God of Day, a waving line to mark
that part of the earth which hes to the right of that mystic path.

The A’-ki-ho® Xo’-ka sings on and when he reaches the third line
of the third stanza the Xo’-ka gives the central spot on the earth
another vigorous stroke and describes a straight line from the zenith
to the eastern horizon. E

The singer continues to the fourth stanza and at the third line
the Xo’-ka gives the final stroke upon the earth and from the central
spot on the earth he describes a waving line to indicate that part of
the earth which lies at the left of the path of the God of Day. Thus
the Xo’-ka completes the symbolic figure that is not only emblem-
atic of the path upon which the God of Day forever travels but
of those parts of the earth to the right and to the left of the path to
which is bestowed by that god while on its westward journey its
life-giving touches. (See pp. 357-358.)

In this dramatic fashion the ancient No®’-ho®-zhi"-ga have given
expression to their conception of the inseparable unity of the Sky and
the Earth out of whose combined mystic power the great pageant of
life goes forth on its endless journey. This conception is the culmi-
nation of a long period of close religious study of nature by those men
of the ancient days, and the echoes of the expression of this conception
are still heard by the generation living to-day.

The conception of the unity of the Sky and the Earth is given
prominence and iterative symbolic expression: In the dual organiza-

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 361

tion of the tribe, one part of which represents the Sky and the other the
Earth; in the camp of the people when arranged in ceremonial order,
at which time the dwellings of the Tsi’-zhu tribal division and those
of the Ho®’-ga are separated by an avenue extending from east to
west which represents the division of the sky and the earth as made by
the path of the God of Day (see 36th Ann. Rept. B. A. E., fig. 3, p. 69) ;
in the sanctuary that is dedicated to the keeping of the Tsi’-zhu
Wa-shta’-ge, the Peace gens, a dwelling that has two doors, one at the
east and the other at the west, through which the God of Day travels
on his westward life-giving journey (see 36th Ann. Rept. B. A. E.,
pp- 68-69); in the ceremony that follows the bringing forth of the
Sacred Hawk from its shrine into the light of day at an initiation of a
candidate into the mysteries of the war rites. During the singing of
the songs that accompany this ceremony the officiating No®’-ho®-
zhi®-ga lifts high above his head the bird and then with its body makes
a downward stroke, giving in pantomime the straight lines that sym-
bolize the path of the God of Day, and the waving lines that are
emblematic of those parts of the earth that lie to the right and to the
left of the path of the God of Day but are touched by that god as he
takes his daily westward journey (p. 98); 1n the straight and the wav-
ing lines put by the Xo’-ka upon the mystic weapon; in the lines
roughly described upon the earth by the Xo’-ka at the singing of the
fourth song of this group. (See Fig. 2, K.)

The use of archaic words has partly obscured the sense of the lines
of Song 4. It is clear, however, that the intent and purpose of
Songs 3 and 4, with the dramatic acts, is to unite the emblems put
upon the mystic club and those to be put upon the earth, in connec-
tion with the position of the ‘‘ Vertical” as indicated by the initiate,
with the emblematic weapon, at the singing of the third song. In
this complex symbolism the No*’-ho®-zhit-ga have endeavored to
express three fundamental conceptions, namely: There resides within
the sky a mysterious creative power; this mysterious power abides
also within the earth, and by the mystic union of the sky and the
earth, life is brought forth in all its variety of material forms.

From the words that are clear and intelligible a free translation of
the first and second stanzas may be made. The other two stanzas
are repetitions.

3862 THE OSAGE TRIBE, [mri ANN. 39

Sone 4.

(Osage version, p. 512; literal translation, p. 628.)

M.M. d = 100 Transcribed by Alice C. Fletcher

Time beats |, f f f

Wa-dsi mo"-gthe tse, wa-dsi mo®-gthe tse

SSS
r f f f r

hia wi-tha_ ho, Hia ko the no® no" ge we-tsi®

wa-k’on tho-to" zho-gthe, The he tse hiawi-tha ho,

\Wa-dsi mo™-gthe tse, wa-dsi‘mogthe tse hia wi-tha ho.

FREE TRANSLATION.

1.

Wheresoever the Vertical may be,
Wheresoever the Vertical may be, there I go,
The weapon with its straight line,

To send forth, I go,

Wheresoever the Vertical may be,
Wheresoever the Vertical may be, there I go.

2.

Wheresoever the Vertical may be,
Wheresoever the Vertical may be, there I go,
The weapon with its waving line,

To send forth, I go,

Wheresoever the Vertical may be,
Wheresoever the Vertical may be, there I go.

Sones oF WALKING OveER THE EARTH.

The title of Song 5 of this group is Ho’-e-ga Gi’-pshe Wa-tho",
Song of Walking Over the Earth.

Ho/-e-ga is the ceremonial name for the earth. It is explained
that the word means a snare-like enclosure into which falls life in
all its variety of forms never to depart therefrom except by death.
Ho/-e-ga corresponds to the Omaha name Hu’-thu-ga (see 27th Ann,

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 363

Rept. B. A. E., pp. 139, 141, 196, 198) which is applied to the tribal
camp when pitched for ceremonial purposes. Both terms refer to
the primal ceremonial organization of the Osage and the Omaha,
which is based upon the conception that all material forms of life
proceed from the combined power of two cosmic forces, the sky and
the earth. Gi’-pshe means the going forth as to travel over the earth
as upon one’s own property or possession. Wa-tho", a Song.

The words of the song imply that they proceeded from a person
who had just accomplished a difficult task, and are addressed to one
for whom the great act was performed.

A translation of two lines from the first stanza and one from each
of the other five stanzas will make clear the meaning of the song.

Sone 5.

(Osage version, p. 513; literal translation, p. 629.)

MM P| 92 : Transcribed by Alice C.Fletcher

Time beats f
Ha-zho" ni-ka-e, ha-zho" ni-ka-e, (i the he he tha wi-tha,

Ha-zho" ni-ka-e, gi the he he thawi-tha, Ha-zho" ni-ka-e,

gi the he he tha wi- tha, Ha-zho" ni ka-e.

FREE TRANSLATION.
1s

It is done, thou man. It is done, thou man,
I send thee forth upon thy feet.

9

I send thee forth upon thy legs.

364 THE OSAGE TRIBE, [ ETH. ANN. 20

3.

I send thee forth with thy body.
4,

I send thee forth with thy arms.
5.

I send thee forth with thy head.
6.

I send thee forth with thy mouth.

Sones or DRrRawinG THE ARROWS.

The next group of four songs is called Mo?’ Gthu-stse-dse Wa-tho®,
which, freely translated, is Songs of Drawing the Arrows.

A literal translation of the title reveals the complex meaning of
this group of songs. Mo", arrows; Gthu, a possessive pronoun. As
there is no masculine or feminine gender in the language the English
use of the comprehensive term “‘his’’ will not give the true meaning
of ‘“Gthu’’; stse-dse, draw. In the preceding song the tribe is per-
sonified as a being, a man, who is bidden to go forth upon the earth
as upon his own possession. It is he, the Symbolic Man, who rep-
resents the tribe as an organized body, who is inspired to draw the
mystic arrows by the courage Wa-ko"’-da has given to the hawk.
Gthu, therefore, implies the complex symbolism involved in the act
of drawing the arrows.

The songs of the preceding group imply that man was brought into
existence, endowed with physical strength, power of reason and of
speech, and, thus fitted to cope with the exigencies of life, he was
sent forth to travel the earth as though it were his own to occupy.

But the bringing forth of man to earth did not complete the mystic
act. It was necessary that the life put into his being should be given
perpetuity by a never-ending line of descendants. This could not
be attained except by divine favor, a favor to be sought by sup-
plication in a ceremonial form, to consist in the sending forth of
two mystic arrows (Fig. 4), one to overtake the Day and the other
the Night, in both of which forever moves the power to be appealed
to for the favor desired. The arrows to be sent forth are ceremo-
nially made and consecrated by the priests of the gens called E-no"’
Mi®-dse to", Sole owners of the Bow. The breast of the bow (Fig. 4)
is painted red for the Day and the back is painted black for the
Night; one arrow is painted red to symbolize the Day and the other
arrow is painted black to symbolize the Night, two mystic powers
that forever follow each other.

LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 365

In formulating this supplicatory ceremony the No®’-ho®-zhi"-ga
became conscious of the part man himself must take toward the per-
petuity of his progeny, so the ancient men gave him a place in this
rite but not in his own person. The No*’-ho®-zhi"-ga realized that
even in the duty of self-preservation which naturally fell to man he
was dependent, for its effective performance, upon the mysterious
power to whom he always looked for help. The quality most essential
to the man, the warrior, for the performance of his duty was courage.
For this gift he looked to Wa-ko®’-da. The kind of courage that
appealed the most to him was that with which the hawk was gifted,
and so the No®’-ho"-zhi®-ga gave a place in the supplicatory rites to
that bird, the symbol of courage. As the title of this group of songs
sets forth, it was the spirit of this courageous bird that was made to
pul the cord of the bow that sent forth the mystic arrows to overtake
the Day and the Night.

In the version of this rite as practiced by the Tsi’/-zhu Wa-shta’-ge,
in the songs of the Drawing of the Arrows, two hawks are mentioned.

Fic. 4.—Bow and arrows.

The Black Bird (Black Hawk) sets in flight the black arrow to over-
take the Night and the Little Hawk the red arrow to overtake the
Day. In the version of this ceremony used by the I"-¢tho®’-ga gens
mention is made of three hawks, and the Do-do®’-ho®-ga, the man
chosen by the people to act as their messenger to Wa-ko"/-da when
they organize their warriors to go against the foe. The Wa-zhir/-
¢a-be, the Black Bird, draws the black arrow; Gthe-do"’-xo-dse, Gray
Hawk, draws the red arrow; Gthe-do"’-zhit-ga, Little Hawk, draws
the black arrow; Wa-k’o®’-ho"-ga, the Consecrated One, draws the red
arrow (see pp. 233-235). The Tho’-xe gens mention but two hawks,
Gthe-do®’-zhu-dse, Red Hawk, draws the red arrow; Wa-zhi®’-
ca-be, Black Hawk, draws the black arrow.

The first song of this group has two stanzas. Each stanza is sung
twice and has three lines. The Xo’-ka, who during the singing of
the song remains seated, at the third line of each utters a cry which
denotes that he is in the presence of beings possessed with mystical
powers. This song prefigures the acts which take place during the
singing of the second song.

366 THE OSAGE TRIBE. [ETH. ANN..29

Sone 1.
(Osage version, p. 513; literal translation, p. 629.)
Transcribed by Alice C.Fletcher

The-a ha dse, Wa-zhi" ca-be thi-thi"-ge thea-the i"da,The-a ha,
Magie Cry

iG stu hi hi, hi hi, e, e,

FREE TRANSLATION.

1 and 3.

Lo, I send one to overtake thy grandfather,
I send the Black Bird to overtake thy grandfather,
Lo— E—, hi-hi, hi-hi, e, e.

2 and 4.

Lo, I send one to overtake thy grandfather,
I send the Little Hawk to overtake thy grandfather.

At the close of Song 1 the Sho’-ka goes to the place where lies the
sacred Hawk, picks it up, puts around the neck of the Xo’-ka the
carrying cord attached to the bird so that it hangs on the back of the
man between his shoulders (Pl. 16), then places in his hands the
symbolic bow (Fig. 4) and the two mystic arrows (Fig. 4) to be sent
in flight toward the setting sun.

When the Xo’-ka has been thus prepared the A’-ki-ho" Xo’-ka at
once begins to sing the second song. The Xo’-ka immediately rises
and dances to the rhythm of the music. When the fourth line is
reached he takes two or three quick steps toward the fireplace, fixes
the red arrow to the bow and cord and speeds (figuratively) the mystic
arrow on its course to pursue forever the Day. With the release of
the arrow the Xo’-ka utters the sacred cry, H——, hi-hi, hi-hi, e, e.
He then returns to his starting point and continues to dance while the
A’-ki-ho” Xo’-ka, without pause, proceeds to the second stanza.
When the fourth line is reached the Xo’-ka fixes the black arrow to
the bow and cord and steps forward as he sets in flight the black
arrow of the Night and utters the mystic cry, and for a moment, with
his mind’s vision, he follows the arrow in its flight.

BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 16

XO'-KA SETTING TO FLIGHT THE MAGIC ARROWS

BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 17

X0O’-KA DROPPI NG HAWK

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 867

There is some ambiguity in the words of the lines of Song 2, “the
blue-backed one sends forth the arrow.’’ As the back of the sacred
hawk is painted blue it may be that reference is here made to that
fact and it is he who speeds the arrows. It is clear, however, that in
both stanzas of the song the red and the black arrows are being sent
in pursuit of the Day and the Night.

A translation of two lines from each of the two stanzas is given.

Sone 2.
(Osage version, p. 514; literal translation, p. 630.)

M.M = (ga Transcribed by Alice C. Fletcher
Sa Snes
aS
Time beats f r r f
Ha,mo"kshe thea-the tse no"-ka to-ho the no

no®, Ho nom =no®, ho no" _—no®, no"-ka to-ho theno™

Magic Cry
—a I

) ee BE ee Pe eee PE 9 es ee

1} —k>}—_)}W<_ ha Hh a SH

# if 4) a Be! bore

no", Zhu-dsekshe thea-thetse, E. hihi,hihi,e, e,
FASS 7 Ee 7 ee
i oe a r
Ha, mo” kshe the a-the tse no"-ka to-ho the no®.

no", Ho non no", ho no" no?, no"-ka to-ho theno®

no", Ha,mo"kshe thea-thetse' no"-ka to-ho theno™ no,

3868 THE OSAGE TRIBE. (HTH. ANN. 39

FREE TRANSLATION.
1 and 3.

Ho! I send the arrow by the blue-backed one,
The red arrow I now send E—_, hi-hi, hi-hi, e, e.

2 and 4.

Ho! I send forth the arrow by the blue-backed one,
The black arrow I now send E—,, hi-hi, hi-hi, e, e.

Without pause the A’-ki-ho™ Xo’-ka continues and sings Song 3,
while the Xo/-ka, taking a position before him, dances to the rhythm
of the music.

In this song, with its accompanying dance, the Xo’-ka imperso-
nates the successful Do-do®’-ho"-ga who comes home to his village in
triumph with his commanders and warriors, having battled with the
enemies of the tribe and overcome them.

Thus the Xo/-ka in this little drama directs the attention of his
initiate to the pathway of the tribal life, which the warrior must at
all times strive to protect, with his courage and valor, against all

dangers.
A translation of two lines of each stanza of the song is given.
Sone 3.
(Osage version, p. 514; literal translation, p. 630.)
M.M d = 80 Transcribed by Alice C. Fletcher

ee ee al

wa-the gthiu-wa he he no®, E he he

eee Ma Ree:

wa-the gthiu-wa he he no®, E he he, zhu-dse a-

wa-the gthiu-wa he he~ no®, E he he.

LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 869

FREE TRANSLATION.
iis

Lo, I come home, having slain the enemy,
Causing their bodies to redden the earth.

2.

Lo, I come home, having slain the enemy,
Their bodies lie scattered and gray on the earth.

3.

Lo, I come home, having slain the enemy,
Their bodies turn yellow as they lie on the earth.

4,

Lo, I come home, having slain the enemy,
Their whitened bones lie scattered on the earth.

Sones or Laytinc Down THE Wa-xo’-BE.

The Ancient No®’-ho"-zhi"-ga gave to the fifth stanza of Song 3 a
distinctive subtitle, and in the table of contents of the ritual, which
they memorized with the aid of counting sticks, they fixed a place
for it as a song separate from the Arrow Songs. The first word of
the title, Gthi, means The Return, that is, the triumphant return of
a successful Do-do®’-ho®-ga to his home. The second word, I-he-the,
means The Putting Down, that is, the putting down of his Wa-xo’-be
in its ceremonial place in the house; Wa-tho", Song. The added
dignity of a song was thus given to the stanza because of the por-
tentous significance of the dramatic movements that accompany it.

At the close of the fourth stanza of Song 3, the A’-ki-ho® Xo/-ka
pauses in his singing, during which the Sho’-ka takes the symbolic
bow and the arrows from the Xo’-ka, removes from his back the
Wa-xo’-be and places on the upturned palms of the Xo’-ka the
sacred bird (Pl. 17). When the change in the attire of the Xo’-ka
is completed the A’-ki-ho™ Xo’-ka begins to sing the song of the
Laying Down of the Wa-xo’-be.

Sone.
Lo, I come home, having slain the enemy,
I have made them to fall, to lie low on the earth.

The Xo’-ka, still holding the bird, renews his dance, keeping step
to the music as he rhythmically moves from side to side. At the
final note of the song the Xo’-ka, with a dramatic movement of his
arms, drops to earth the Wa-xo’-be, the tribal emblem of the courage
of the warrior. At that instant the Sho’-ka hastens to the spot
where the bird fell, while from every side of the lodge arises the

3594°—25+——24

870 THE OSAGE TRIBE, [ETH. ANN. 39

eager question, ‘‘ How does it lie?”’ If the Sho’-ka answers, ‘‘ With
his breast upward,’”’ an exclamation of relief comes from all the
No®’-ho®-zhi®-ga, for it is a sign that at the next conflict with the
enemy the warriors of the tribe will triumph, and the initiate will
prosper and enjoy the full length of his life. If, however, the Sho’-ka
replies, ‘‘ He lies face downward,” the words are heard in silence, for
they indicate death.

The Xo’-ka, who has remained standing, with hands uplifted, from
which the bird was dropped, listens to the report of the Sho’-ka.
When that is made the Xo’-ka returns to his seat beside the initiate.

The A’-ki-ho® Xo’-ka now lifts high his gourd rattle, and with a
whirling motion brings it slowly down to earth, where he places it
to rest, an act which is a signal that the ceremony is ended.

The No®’-ho?-zhi®-ga of the Ho®’-ga great division rise first, then
those of the Tsi’-zhu division. Each group in leaving the lodge
passes in ceremonial order in front of the initiating gens and the
initiate, to whom they offer greetings, and then go out of the lodge
at the opposite entrance.

PART II.—OSAGE VERSION

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es a _

AOWWAAY AVDACO—11 THAT

KEY TO PRONUNCIATION.

BF ee sas sah Set $s as in father.

fags ages os eee exploded a.

| oats Ne See see ae as in bad.
CE COR ie ee ae. as in thin, thong.
dre ae ees as in dog.

C2212 )5 3 s- e s ee as in prey.

(he ee a = eee eee ee exploded e.

(8 See See es as in go.

ne en re a ee as in he.

{Osan eee Son ae oe ae as in pierce.

Pee 2 ae ee Pe See exploded i.

ieee eet aS nasalized i.

Se) ees Se ae eee ee nasalized exploded i.
ce eee re en dl as in kin, kind.

et Sos So eee 2 -__ a medial k (between k and g).
Mae sea a ee ee as in man, mine.
Deere ee ee eee as in no, nap.

nse eo” = 3. ee nasalized n.

Onatehe oi ey fee oe eee as in note.

YOU en te eee ee exploded o.

ORs Fsers = see eee A nasalized o.
Dees. a eee as in pipe.

Ts ee ee as in road, rope.
(ha ae PU Rae aed nn a Ue as in sit, sing.

:) sa Se ere ee | ah as in shun.
T2h2-5.5 5 2S ES Sees as in ten.

thi. 3. Seas ee ee as in then, thou,
US 5.2 ee eee = ee as in rule.

IU ae 2 = So Sn rts exploded u.
Wiaecctek oo oer eee ee as in wet, win.

xu Ss ee eee rough German ch.
ghee Ai Se eee Soe as in azure.

373

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COHN TR

Wa’-xPE-GTHE A-DOY-BE W1’-GI-E.

(Free translation, p. 44; literal translation, p. 517.)

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Ho®’-ga U-dse-the Pe-tho"-ba ni-ka-shi-ga ba do® a’, a bi® da

d
tsi ga,

. Xtha’-xtha thi"-ge xtsi ni-ka-shi-ga bi a’, a bi" da, tsi ga,
. No®’, wi-co®-ga, e-ki-a bi a’, a bi" da, tsi ga,

Zhi®’-ga wa-zhi" gi-the ta bi s-tha’, a bi" da, tsi ga,
Wa’-dsu-ta wi? a’, a bi® da, tsi ga,
Wa’-zhit gi-tha bi a’, a bi da, tsi ga,

. [*’-gtho" gthe-zhe zhi"-ga e-de a’, a bit da, tsi ga,

Wa’-zhi® gi-tha bi a’, a bi® da, tsi ga,
Wa’-zhi® gi-tha bi do" a’, a bi da, tsi ga,

ae : ,
. Zhi’-ga, a bi" da, tsi ga,

Wa’-xpe-gthe a-do"-be a-ki-gtha-thi" mo"-thi" ta bi a’, wi-co"-ga,
a bi" da, tsi ga,

. Tsi’-zhe-be the tse a’, a bi® da, tsi ga, ,
. Tsi’-zhe-be a-do®-be a-ki-gtha-thi® mo"-thi® ta bi" da’, a bi da,

tsi ga,
U’-zhe-tsi the tse a’, a bi" da, tsi ga,

. U'-zhe-tsi a-do™-be a-ki-gtha-thit mo*-thi" ta bi a’, wi-co"-ga,

e’-ki-a bia’, a bi" da, tsi ga.
Wa’-zhi® gi-tha bi ga no®-zhi" da’, a bi® da, tsi ga.

I*’-gtho"-ga do-ga kshe no" a’, a bi" da, tsi ga,

Wa’-zhi" gi-tha bi a’, a bi" da, tsi ga,

Wa’-zhi" gi-tha bi do" a’, a bi" da, tsi ga,

Wa’-xpe-gthe a-do"-be a-ki-gtha-thi® mo"-thi® ta bi a’, wi-co"-ga,
e’-ki-a bi a’, a bi" da, tsi ga,

. Ts1’-zhe-be the-tse a’, a bi" da, tsi ga,

22

23. Tsi’-zhe-be a-do™-be a-ki-gtha-thi mo-thi® ta bi a’, wi-¢o"-ga,
e’-ki-a bi a’, a bi® da, tsi ga,

24. U’-zhe-tsi the tse a’, a bi® da, tsi ga,

25. U’-zhe-tsi a-do™-be a-ki-gtha-thi" mo®-thi" ta bi a, wi-¢o"-ga,
e’-ki-a bi a’, a bi" da, tsi ga.

26. Wa’-zhi" gi-tha bi ga no™-zhi" da’, a bi" da, tsi ga.

27. Wa’-ca-be u-ca-ka thit ge kshe no" a’, a bi" da, tsi ga, .

28. E’shki do" a’, a bi? da, tsi ga,

29. Wa’-zhi® o®-gi-the ta bi a-tha’, a bi" da, tsi ga,

30. Wa’-zhi" 0®-gi-tha bi do" a’, a bi" da, tsi ga,

31. Wa’-xpe-gthe a-do"-be a-ki-gtha-thi" mo®-thi® ta bi a’

wi-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

376 THE OSAGE TRIBE, [BTIH. ANN. 39

32. Tsi’-zhe-be the tse a’, a bi" da, tsi ga,

33. Tsi’-zhe-be a-do"-be a-ki-gtha-thi" mo®-thi® ta bi a’, wi-¢o"-ga,
e’-ki-a ‘bi a’, a bi" da, tsi ga,

34. U’-zhe-tsi the tse a’, a bi" da, tsi ga,

35. U’-zhe-tsi a-do™-be a-ki-gtha-thi" mo™-thi® ta bi a’, wi-co®-ga,
e’-ki-a bi a’, a bi" da, tsi ga.

36. Wa’-zhi" gi-tha bi ga no®-zhi" da’, a bit da, tsi ga.

37. He’-dsi xtsi a’, a bi" da, tsi ga,

38. Wa’-dsu-ta stse-dse kshe no" a’, a bi" da, tsi ga,

39. E’shki do" a’, a bi" da, tsi ga,

40. Wa’-zhi® o"-gi-the ta bi a-tha’, a bi" da, tsi ga,

41. Wa’-zhi" o°-gi-tha bi do" a’, a bi" da, tsi ga,

42. Wa’-xpe-gthe a’, a bi" da, tsi ga,

43. Wa’-xpe-gthe a-do"-be a-ki-gtha-thi" mo*-thi® ta bi a’, wi-co"-ga,
e’-ki-a bi a’, a bi da, tsi ga,

44. Tsi’-zhe-be the tse a’, a bi® da, tsi ga,

45. Tsi’-zhe-be a-do®-be a-ki-gtha-thi" mo®-thi® ta bi a’, wi-¢o"-ga,
e’-ki-a bi a’, a bi® da, tsi ga,

46. U’-zhe-tsi the tse a’, a bi" da, tsi ga,

47. U'-zhe-tsi a do™-be a-ki-gtha-thit mo®-thi ta bi a’, wi-co"-ga,
e’-ki-a bi a’, a bi" da, tsi ga.

48. Wa’-zhi® gi-tha bi ga no"-zhi" da’, a bi® da, tsi ga.

Wa’-xPE-GTHE A-po*-BE W1’-GI-E.

(USED BY ALL THE GENTES.)
(Free translation, p. 47; literal translation, p. 518.)

1. He’-dsi xtsi a’, a bi" da, tsi ga,

2. Ta’-dse pa-ho"-gthe thi" dsi a’, a bi" da, tsi ga,

3. Wa’-ca-ki-the zhi"-ga i-ta wi" u-mo®-thi® thi" a’, a bi" da, tsi ga,
4. Wi'-tsi-go a’, a bi" da, tsi ga,

5. Da’-do™ no®-thi® a-zhi xtsi thi" a’, a bi" da, tsi ga,

6. Dsit’-tha to®-ga do" a’, a bi" da, tsi ga,

7. Ta’-dse pa-ho"-gthe thi" dsi a’, a bi" da, tsi ga,

8. Wi'-tsi-go a’, a bi® da, tsi ga,

9. U’-mo?-thi® thi" a’, a bi" da, tsi ga,
10. Da’-do® no®-thi® a-zhi xtsi u-mo®-thi" the no" a’, a bi" da, tsi ga,
11. Wa’-xpe-gthe a-gi-do®-be thi" a’, a bi da, tsi ga,

12. Wa’-xpe-gthe mo®-tse xtsi thit-kshe shki do® a’, a bi® da, tsi ga,
13. Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi® da, tsi ga,
14. Sho®’ tha i do" a’, a bi® da, tsi ga,

15. Wi’-tsi-go a’, a bi" da, tsi ga,
16. Be’-ni-ha hi gthit thit-kshe wa-ga-xe no" a’, a bi" da, tsi ga,
17. (i’-hi xtsi hi no™ wa-the thit-kshe a’, a bi" da, tsi ga,

/

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 377

18.

www wy
ae bm

45.

52.
53.
54.

. Be/-ni-ha xtsi wa-thi" hi-the no” a
. Zhu’-i-ga gi-to® a-zhi xtsi wa-thi" hi the no a

Ha’-shki pa-gthe i-zho"-zho" the wa-ga-xe thit-kshe no® a’, a bi®
da, tsi ga,

. Wi’-tsi-go a’, a bi® da, tsi ga,
. Ho®’-ba u-¢a-ki-ba do-ba shki u-hi-zhi wa-ga-xe the no" a’, a bi?

da, tsi ga,
Wi'-tsi-go a’, a bit da, tsi ga,
No®’-xe gi-to® a-zhi xtsi wa-ga-xe the no® a’, a bi® da, tsi ga,
He’-dsi xtsi a’, a bi? da, tsi ga,
No®’-xe no® shki do" wa-thu-ce tse a i tho® shki e’-gi wa-o?-the
no? a’, a bi? da, tsi ga,
Wa’-ca-ki-the zhi-ga i-ta ga no®-zhi" da’, a bit da, tsi ga.

Ka’-gthiu-ni-ka thit-kshe no" a’, a bi™ da, tsi ga,

. Ta’-dse pa-ho®-gthe thit dsi a’, a bit da, tsi ga,
. U’-mo?-thi® the no" a’, a bi" da, tsi ga,

Da’-do® no®-thi® a-zhi xtsi u-mo"-thi® the no® a’, a bi da, tsi ga,

Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi" da, tsi ga,

Wi'-tsi-go a’, a bi® da, tsi ga,

Ni’-ka-shi-ga’, a bi" da, tsi ga,

‘a bi" da, tsi ga,

’, a bi® da, tsi ga,

T*’-dse u-ga-¢i-¢i-hi the xtsi wa-thi" hi the no® a’, a bi" da, tsi ga,

Ha’-shki pa-gthe i-zho"-zho® the wa-ga-xe the no" a’, a bi" da,
tsi ga,

. Wi’-tsi-go a’, a bi da, tsi ga,
. No®’-xe no™ shki do® wa-thu-¢e tse a 1 tho®™ shki e’-gi wa-o" the

no® a’, a bi? da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

Wa’-¢a-ki-the zhi"-ga i-ta ga no®-zhi"-da’, a bi? da, tsi ga.

. A’-hiu-ta-ta do™ a’, a bit da, tsi ga,
42.

Ta’-dse pa-ho®-gthe thi" dsi u-mo®-thi" the no" a’, a bi? da, tsi ga,
Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi" da, tsi ga,

Wi'-tsi-go a’, a bi? da, tsi ga,

Ni’-ka-shi-ga’, a bi? da, tsi ga,

Be’-ni-ha xtsi wa-ga-xe the no® a’, a bi" da, tsi ga,

. (i/-hi xtsi wa-ga-xe the no® a’, a bi" da, ts! ga,

Ha’-shki pa-gthe i1-zho"-zho® the wa-ga-xe thi" a’, a bi® da, tsiga,

Wi1’-tsi-go a’, a bi" da, tsi ga,

No®’-xe no” shki wa-thu-ce tse ai tho™ shki e-gi wa-o"-the no? a’,
a bi" da, tsi ga,

Wa’-ca-ki-the zhi"-ga i-ta ga no™-zhi® da’, a bi" da, tsi ga.

No?’-ni-ba zhi"-ga do® a’, a bi" da, tsi ga,
Ta’-dse pa-ho"-gthe thi" dsi u-mo®-thi® the thi a’, a bi® da, tsi ga,
Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi da, tsi ga,

378 THE OSAGE TRIBE. [ETH. ANN. 39

55. Wi’-tsi-go a’, a bi da, tsi ga,

56. Ci’-hi xtsi wa-thi" hi the no® a’, a bi" da, tsi ga,

57. Be’-ni-ha xtsi wa-thi" hi the no" a’, a bi da, tsi ga,

58. Ha’-shki pa-gthe i-zho"-zho" the wa-ga-xe the a’, a bi" da, tsi ga,

59. Wi’-tsi-go a’, a bi" da, tsi ga,

60. No®’/-xe no® shki do" wa-thu-¢e tse a i tho" shki e-gi wa-o"-the a’,
a bi" da, tsi ga.

61. He’-dsi xtsi a’, a bi® da, tsi ga,

62. Tse’-shi®-shi"-e kshe no" a’, a bi® da, tsi ga,

63. Ta’-dse pa-ho"-gthe gthi thi® dsi u-mo®-thi® thi" a’, a bi" da, tsi ga,

64. Wi’-tsi-go da-do® no®-thi® a-zhi xtsi thi® a’, a bi" da, tsi ga,

65. Ni’-ka-shi-ga’, a bi" da, tsi ga,

66. Be’-ni-ha xtsi wa-thi® hi the no® a’, a bi" da, tsi ga,

67. He’-dsi xtsi a’, a bi" da, tsi ga,

68. Ci’-hi xtsi wa-thi" hi the no" a’, a bi" da, tsi ga,

69. Ha’-shki pa-gthe i-zho®-zho" the wa-ga-xe thi" a’, a bi" da, tsi ga,

70. He’-dsi xtsi a’, a bi" da, tsi ga,

71. Wi'-tsi-go a’, a bi" da, tsi ga,

72. No®’/-xe no" shki do® wa-thu-ce tse a’ 1 tho® shki e’-gi wa-o" the
no" a’, a bi" da, tsi ga.

73. Ta’-dse pa-ho"-gthe thi" dsi a’, a bi" da, tsi ga,

74. Tse’-pi-tha-to"-ga do" a’, a bi" da, tsi ga,

75. U’-mo®-thi" the no® a’, a bi® da, tsi ga,

76. Wi’-tsi-go da-do" no®-thi® a-zhi xtsi thi® a’, a bi" da, tsi ga

77. Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi" da, tsi ga,

78. Wi’-tsi-go a’, a bi" da, tsi ga,

79. Be’-ni-ha xtsi wa-ga-xe thi" no" a’, a bi® da, tsi ga,

80. Ci’-hi xtsi wa-ga-xe thi" a’, a bi" da, tsi ga,

81. Ha’-shki pa-gthe i-zho"-zho"-the wa-ga-xe thi" a’, a bi" da, tsi ga,

82. Wi’-tsi-go a’, a bi® da, tsi ga,

83. No®’/-xe no® shki do® wa-thu-ce tse a’ 1 tho®-shki e’-gi wa-o" the
no® a’, a bi? da, tsi ga.

84. Ho®-a’-do" wa-ca-ki-the zhi®-ga i-ta ga no" shki a, hi" a’, a bi da,
tsi ga,

85. Wi’-tsi-go a’, a bi" da, tsi ga,

86. Ni’-shku-shku kshe no" a’, a bi" da, tsi ga,

87. Ta’-dse pa-ho"-gthe thi" dsi a’, a bi" da, tsi ga,

88. U’-mo"-thi® thi" a’, a bi" da, tsi ga,

89. Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi" da, tsi ga,

90. Wi’-tsi-go a’, a bi" da, tsi ga,

91. Ni’-ka-shi-ga’, a bi® da, tsi ga,

92. Be’-ni-ha xtsi wa-thi" hi the no" a’, a bi® da, tsi ga,

93. A’-da-ts’e-ga xtsi wa-thi" hi the no® a’, a bit da, tsi ga,

. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 379

94. Ha’-shki pa-gthe i-zho*-zho" the wa-ga-xe thi" a’, a bi da, tsi ga,

95. Wi’-tsi-go a’, a bi" da, tsi ga,

96. No®’-xe no® shki do" wa-thu-ce tse a’ i tho" shki e’-gi wa-o®-the
no” a, a bi" da, tsi ga.

Wa’-xPe-GTHE A-po%-BE, Ni/-KA Wa-KO¥-DA-GI.
b - .
(Free translation, p. 51; literal translation, p. 520.)

He’-dsi xtsi a’, a bi" da, tsi ga,

Ta-dse pa-ho®-gthe thi dsi a’, a bi® da, tsi ga,
Wa’-¢a-ki-the zhi"-ga i-ta wi" u-mo"-thi thi" a’, a bi® da, tsi ga,
He’-dsi xtsi a’, a bi" da, tsi ga,

Ni’-shku-shku mo®-ge zhu-dse kshe a’, a bi® da, tsi ga,
Ta-dse pa-ho™-gthe thi® dsi a’, a bi® da, tsi ga,

U’-mo?-thi® thi® no" a’, a bi" da, tsi ga,

Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi" da, tsi ga,
Wi’-tsi-go a’, a bi® da, tsi ga,

Da’-do" no®-thi® a-zhi xtsi thi" a’, a bit da, tsi ga,

. Ho®’-ba u-ca-ki-ba ge’ e-to™ xtsi a’, a bi® da, tsi ga,

12. Wi’-tsi-go da-do" no®-thi" a-zhi xtsi thi" a’, a bi? da, tsi ga.

Fe TAT Coe Sal

a
= ©

—
(se)

. Ho®’ a-do® wa-¢a-ki-the zhi"-ga i-ta ga no" shki a, hi" a’, a bi" da,
tsi ga,

. Ni’-shku-shku mo®-ge ¢a-be kshe a’, a bi" da, tsi ga,

. Wi’-tsi-go a’, a bi® da, tsi ga,

16. Ta’-dse pa-ho"-gthe thi" dsi a’, a bi" da, tsi ga,

. U’-mo"-thi® thi" a’, a bi" da, tsi ga,

18. Wi'-tsi-go a’, a bi? da, tsi ga,

19. Wa’-xpe-gthe a-gi-do™-be thi® a’, a bi® da, tsi ga,

20. Wi’-tsi-go a’, a bi® da, tsi ga,

21. Ho®’-ba u-¢a-ki-ba ge’ e-to" xtsi a’, a bi da, tsi ga,

22. Gi’-no®-thi® a-zhi xtsi ni-ka-shi-ga thi® a’, a bi" da, tsi ga,

23. Wi’-tsi-go da-do" no®-thi® a-zhi xtsi thi® a’, a bi® da, tsi ga,

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24. Ho?’ a-do™ wa-ca-ki-the zhi®-ga i-ta ga no® shki a, hi" a‘, a bi" da,
tsi ga,

25. Ni’-shku-shku mo*-ge ¢ka kshe a’, a bi® da, tsi ga,

26. Wi’-tsi-go a’, a bi? da, tsi ga,

27. Ta’-dse pa-ho™-gthe thi" dsi a’, a bi da, tsi ga,

28. U’-mot-thi® thi® a’, a bi da, tsi ga,

29. Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi® da, tsi ga,

30. Wi’-tsi-go da-do" no®-thi® a-zhi xtsi thi® a’, a bi" da, tsi ga,
31. Ho®’-ba ge’ e-to™ xtsi a’, a bi® da, tsi ga,

ies)
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. Gi’-no®-thi® a-zhi xtsi ni-ka-shi-ga thi" a’, a bi" da, tsi ga.

(JX)
ue)

. Ho?’ a-do® wa-¢a-ki-the zhi®-ga i-ta ga no®-shki a, hi" a, a bi® da,
tsi ga,

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2

THE OSAGE TRIBE, [ETH. ANN. 39

Ni’-shku-shku mo-ge ¢i kshe a’, a bi" da, tsi ga,
Wi’-tsi-go a’, a bi" da, tsi ga,

. Ta’-dse pa-ho®-gthe thi® dsi a’, a bi® da, tsi ga,

. U’-mo?-thi® thit a’, a bi da, tsi ga,

Wa’-xpe-gthe a-gi-do-be thi® a’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

. Wi’-tsi-go a’, a bi" da, tsi ga,

. Ho®’-ba u-¢a-ki-ba ge’ e-to® xtsi a’, a bi® da, tsi ga,
Gi’-no®-thi® a-zhi xtsi ni-ka-shi-ga thi" a’, a bi da, tsi ga,
Da’-do® no®-thi® a-zhi xtsi ni-ka-shi-ga thi" a’, a bit da, tsi ga,
Wa’-xpe-gthe a-gi-do™-be thi" a’, a bi" da, tsi ga.

No®-n1’ A-THA-SHO-DSE W1’-c1-£.—I.
(Free translation, p. 54; literal translation, p. 521.)

. Da’-do® zhi"-ga wa-zhi® gi-the mo®-thi® ta ba do® a’, a bit da
bo) fo} * d ,
tsi ga,
T’-ctho" gthe-zhe zhi"-ga kshe no" a’, a bi" da, tsi ga,
to} fo) D> iss t=}
Wi'-tsi-go wa-zhi"-to®-ga do" wa-zhi" gi-the a-ka’, a bi® da, tsi ga,
Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,
Wi’-tsi-go wa-ko"-tha tsi the do" a’, a bi" da, tsi ga,
Ta’ he ba-shi-zhe kshe no" a’, a bi" da, tsi ga,
°. - to}
Wi'-tsi-go ts’e the i-he-the to" a’, a bi" da, tsi ga
. fo) PBs 4 Os
Wi’-tsi-go e-dsi the a’, a bi da, tsi ga,
Wa’-ko"-tha tsi the do® a’, a bi" da, tsi ga
He’-dsi xtsi a’, a bi" da, tsi ga,
. Wa’-tse bo" to" a’, a bi® da, tsi ga,

2. Zhir’-ga mi hi-e ge ta’, a bi" da, tsi ga,

Wa’-tse tha bi tho" shki a’, a bi" da, tsi ga,

4. Ga’/-xto™ mo?-thi® ta 1 tsi" da’, a bit da, tsi ga,

No®’-be e-dsi wa-thi"-ga zhi ki-the mo®-thi® tai tsi" da’, a bi da,
tsi ga,

. U’-ba-xo" wi" ga-xe no®-zhi® a’, a bin da, tsi ga.

Da/-do® zhi-ga wa-zhi" gi-tha bi go™ no™ shki a, hi" a’, a bi da,
tsi ga,

. Sho®’-ge hi" tu kshe no® a’, a bi® da, tsi ga

> : b] - o™
Wi'tsi-go wa-zhi" to®-ga do® wa-zhi® gi-the a-ka’, a bi" da, tsi ga,
. On’-ba i-ta-xe tho® dsi a’, a bi™ da, tsi ga

4 , om”

Wi’-tsi-go wa-ko"-tha tsi the do™ a’, a bi" da, tsi ga,

2. Ta’ tse-he-xo-dse kshe no" a’, a bi® da, tsi ga,

Ni u’-ga-xthi xtsi ge dsi a’, a bi" da, tsi.ga,
. Wi’-tsi-go ts’e the i-he-the to" a’, a bi® da, tsi ga

. D . ’ :
Wi'-tsi-go wa-tse niu to" a’, a bi da, tsi ga,

r D> ° 5

. Zhit’-ga wa-tse tha bi tho" shki a’, a bi" da, tsi ga,
. Wa’-tse ga-xto" mo"-thi® ta i tsi" da’, a bi" da, tsi ga,
. No®/-be-hi wi-ta no®-be-hi tha bi tho" shki a’, a bi® da, tsi ga,

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 381

29.

30.
31.

32.
33.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.

44.

45.
46.
47.
. Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,

. Wi’-tsi-go wa-ko"-tha tsi the to® a’, a bi" da, tsi ga,

. Mo®’-ba-tsi-he ho"-¢ka do" a’, a bi" da, tsi ga,

. Thi’-ta-the gthi no*-the to" a’, a bi" da, tsi ga,

. Wa’-gthu-shka zhi"-ga’, a bi? da, tsi ga,

. I u’-tha-btho*-xe tsi the to® a’, a bi da, tsi ga,

. I’-the-dse i-sdu-ge te a’, a bi® da, tsi ga,

. Wa’-bi® a-ba-sho®-tha tsi the to" a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga, F

. Wa’-tse bo® to” a’, a bi" da, tsi ga,

. Zhi®’-ga wa-tse tha bi tho™ shki a’, a bi" da, tsi ga,

. Wa’-tse ga-xto" mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® tai tsi" da’, a bi® da,

No®’-be e-dsi wa-thi®-ga zhi ki-the mo"-thi" ta i tsi® da’, a bi" da,
tsi ga,
U’-ba-xo" tho"-ba ga-xe no™-zhi" a’, a bi® da, tsi ga.

Da’-do® zhi®-ga wa-zhi" gi-tha bi go" no® shki a, hi" a’, a bi® da,
tsi ga,

I*’-gtho®-ga do-ga kshe no" a’, a bi" da, tsi ga,

Wi’-tsi-go wa-zhi" to"-ga do” a’, a bi" da, tsi ga,

Ga’ wa-zhi® gi-the ta a-ka’, a bi" da, tsi ga,

Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,

Wi’-tsi-go wa-ko"-tha tsi the to" a’, a bi da, tsi ga,

Ta’ he sha-be kshe no" a’, a bi® da, tsi ga,

Ni u’-ga-xthi xtsi ge dsi a’, a bi" da, tsi ga,

Wi’-tsi-go ts’e the i-he-the to" a’, a bi" da, tsi ga,

Wi’-tsi-go wa-tse bo" to™ a’, a bi" da, tsi ga,

Zhi®’-ga wa-tse tha bi tho™ shki a’, a bi" da, tsi ga,

Wa’-tse ga-xto" mo"-thi" ta 1 tsi" da’, a bi® da, tsi ga,

No®’-be e-dsi wa-thi"-ga zhi ki-the mo-thi® ta i tsi® da’, a bi" da,
tsi ga,

U’-ba-xo" tha-bthi® ga-xe no®-zhi® a’, a bi" da, tsi ga.

Da’-do® wa-zhi® gi-tha bi go® no® shki a, hi" a’, a bi® da, tsi ga,
Wa’-ca-be do-ga kshe a’, a bi da, tsi ga,
Wi’-tsi-go wa-zhi® gi-the ta a-ka’, a bi" da, tsi ga,

tsi ga,

. U’-ba-xo"-do-ba ga-xe no®-zhi" a’, a bi® da, tsi ga,

. Da’-do® zhit-ga wa-zhi® gi-the mo®-thi® ta ba do™ a’, a bi® da,

tsi ga,

. Wa’-dsu-ta to"™-ga to" no® a’, a bi® da, tsi ga,

4. Wi’-tsi-go wa-zhi" to"-ga do" wa-zhi® gi-the a-ka’, a bi® da, tsi ga,
. Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,

. Wi’-tsi-go wa-ko"-tha tsi-the to” a’, a bi" da, tsi ga,

882 THE OSAGE TRIBE. [ETH. ANN. 39

67. Mo®’-ha pa-¢i ho™-¢ka do" a’, a bi" da, tsi ga,

68. Thi’-pi-tha ga-xe to" a’, a bi" da, tsi ga,

69. Wi’-tsi-go wa-tse niu to” a’, a bi® da, tsi ga,

70. Zhi®’-ga wa-tse tha bi tho® shki a’, a bi" da, tsi ga,

71. Wa-tse ga-xto" mo"-thi® ta 1 tsi" da’, a bit da, tsi ga,

72. No®’-be e-dsi wa-thi"-ga zhi ki-the mo®-thi® tai tsi" da’, a bit da,
tsi ga.

Da’-do® wa-zhi® gi-tha bi go" no® shki a, hi® a’, a bi® da, tsi ga,
Wa’-dsu-ta stse-dse to® no" a’, a bi® da, tsi ga,

Wi'-tsi-go wa-zhi" gi-the ta a-ka’, a bi" da, tsi ga,

Tse’-xe xtsi ge dsi a’, a bi® da, tsi ga,

Mi’-ta-o-ga-xthe hi to™ no" a’, a bi" da, tsi ga,
Thi’-bthi"-bthi"-tha i-no®-the to" a’, a bi" da, tsi ga,

Wi’-tsi-go wa-tse niu to" a’, a bi" da, tsi ga,

. Zhit’-ga wa-tse tha bi tho® shki a’, a bi" da, tsi ga,

. Wa’-tse ga-xto" mo™-thi® tai tsi" da’, a bi" da, tsi ga,

. No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® ta i tsi" da’, a bi® da,
tsi ga. A

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oo

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bo

83. Da/-do® zhi®-ga wa-zhi® gi-tha bi go" no" shki a, hi® a’, a bi da,
tsi ga,

84. Wa’-dsu-ta-zhi"-ga kshe no" a’, a bi" da, tsi ga,

85. Wi'-tsi-go pi-ci thit-ge tho"-zha’, a bi® da, tsi ga,

86. Ga’ wa-zhi® gi-the ta a-ka’, a bi" da, tsi ga,

7. Ton’-wo®-gtho" do-ba e-dsi a-ka’, a bi" da, tsi ga,

88. To®’-wo" ko®-ha no®-ge ke a’, a bi" da, tsi ga,

89. To®’wo® ko®-ha i-thi-sho"™ ha shki do" a’, a bi" da, tsi ga,

90. Wa’-pa-hi a-bu-zha-zha-ta bi shki do" a’, a bi" da, tsi ga,

91. Tse’-xi ga-shi-be no® a’, a bi" da, tsi ga,

92. Zhi®’-ga wa-zhi® 0®-gi-tha bi tho” shki a’, a bi" da, tsi ga,

93. Tse’-xi ga-shi-be ki-the mo®-thi” ta i tsi" da’, a bi" da, tsi ga,

94. Zhi®’-ga wo" shki do" a’, a bi® da, tsi ga,

95. No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® tai tsi" da’, a bi" da,
tsi ga.

No*%-ni’ A-rHa-sHo-psE W1’-cr1-5.—II.

(Free translation, p. 59; literal translation, p. 524.)
He’-dsi xtsi a’, a bi" da, tsi ga

? . ole)
. Da’-do" wa-zhi® gi-the mo®-thi® ta ba do" a’, a bi” da, tsi ga,
No®’-ni-ba zhi"-ga do" a’, a bi" da, tsi ga,
Wa’-zhi" gi-tha bi a’, a bi® da, tsi ga,
Wa’-zhi® gi-tha bi do" a’, a bi® da, tsi ga,
Mi’ hi-e ge ta’, a bi" da, tsi ga,

or WN

o

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 383

7. We’-ki-i-he-the gi-wa-ts’e-ga ki-the mo®-thi" ta bit da’, a bim da,
tsi ga,

8. He’-dsi xtsi a’, a bi" da, tsi ga,

9. Wa’-zhi" gi-tha bi ga no™-zhi® da’, a bi" da, tsi ga.

10. Tsiu’-ge thit-kshe no" a’, a bi" da, tsi ga,

11. Wa’-zhi® 0®-gi-the ta bi a-tha’, a bi" da, tsi ga,

12. Wa’-zhi" 0®-gi-tha bi do" a’, a bi" da, tsi ga,

13. Mi’ hi-e ge ta’, a bi® da, tsi ga,

14. Wa’-zhi" gi-tha bi gi-wa-ts’e-ga o*-ki-the o"-mo"-thi" ta bi® da’,
a bi da, tsi ga,

15. He’-dsi xtsi a’, a bi" da, tsi ga,

16. Wa’-zhi" gi-tha bi ga no™-zhi" da’, a bi® da, tsi ga.

17. Tse’ hit ga thi"-kshe no™ a’, a bi® da, tsi ga,

18. Wa’-zhi" 0®-gi-the ta bi a-tha’, a bi" da, tsi ga,

19. Wa’-zhi® 0®-gi-tha bi do" a’, a bi" da, tsi ga,

20. Mi’ hi-e ge ta’, a bi® da, tsi ga,

21. Wa’-zhi" gi-tha bi gi-wa-ts’e-ga o"-ki-the o"-mo®-thi" ta bi7 da’,
a bi" da, tsi ga,

22. He’-dsi xtsi a’, a bi® da, tsi ga,

23. Wa-zhi" gi-tha bi ga no®-zhi" da, a bi® da, tsi ga.

24. He’-dsi xtsi a’, a bi? da, tsi ga,

Wa’-zhi"-ga wa-tha-xthi thi"-ge thi-kshe no" a’, a bi" da, tsi ga,

Wa’-zhi" o°-gi-the ta bi a-tha’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Ho®’-ba i-ta-xe tho® dsi a’, a bi" da, tsi ga,

Thu-e’xtsi wa-ko"-tha the do" a’, a bi" da, tsi ga,

. O’-cu u-gtho" xtsi ge dsi a’, a bi" da, tsi ga,

. Ciu’-ka to®-ga thit-kshe no" a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi? da, tsi ga,

. Hit’ ga-mo*-thi" kshe ga-xe a’, a bi" da, tsi ga,

34. He’-dsi xtsi a’, a bi" da, tsi ga,

35. Hu’ wa-to-i" tsi-gthe thit a’ a bi" da, tsi ga,

36. Tsi’-ga-xa wa-tse a-tha bi do™ shki a’, a bi da, tsi ga,

37. Ga’-xto™ mo®-thi" ta bi® da’, a bi" da, tsi ga,

38. No®’-be-hi wi-ta’, a bi" da, tsi ga,

39. No®’-be-hi gi-the mo®-thi" bi do" a’, a bi® da, tsi ga,

40. Mi’ hi-e ge ta’, a bi" da, tsi ga,

41. No®’-be e-dsi wa-thi"-ga zhi ki-the mo®-thi" ta bit da’, a bi da,
tsi ga,

42. He’-dsi xtsi a’, a bi" da, tsi ga,

43. Wa’-zhi® gi-tha bi ga no®-zhi" da’, a bi" da, tsi ga.

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884 THE OSAGE TRIBE. [BTH. ANN.,39

44. I’-to™ to™-ga thit-kshe no® a’, a bi? da, tsi ga,

45. Ho®’-ba i-ta-xe tho-dsi a’, a bi" da, tsi ga,

46. Thu-e’ xtsi wa-ko"-tha the do" a’, a bi" da, tsi ga,

47. O'-cu u-gtho" xtsi ge dsi a’, a bi" da, tsi ga,

48. Mi’-ka do-ga thit-kshe no" a’, a bi" da, tsi ga,

49. He’-dsi xtsi a’, a bi" da, tsi ga,

50. Bi’-shu-ka i-he-the kshe a’, a bi® da, tsi ga,

51. He’-dsi xtsi wa-tse niu ga-xe to" a’, a bi" da, tsi ga,

52. Tsi’-ga-xa wa-tse a-tha bi do" shki a’, a bi" da, tsi ga,

58. Ga’-xto™ mo®-thi® ta bi" da’, a bi" da, tsi ga,

54. No®’-be-hi wi-ta’, a bi® da, tsi ga,

55. No®’-be-hi gi-the mo®-thi® bi do® a’, a bi® da, tsi ga,

56. Mi’ hi-e ge ta’, a bi" da, tsi ga,

57. No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® ta bi" da’, a bit da,
tsi ga,

58. He’-dsi xtsi a’, a bi" da, tsi ga,

59. Wa’-zhi® gi-tha bi ga no®-zhi" da’, a bi" da, tsi ga.

60. Wa’-po-ga to®-ga thi"-kshe no™ a’, a bi" da, tsi ga,

61. E’ shki wa-zhi® o®-gi-the ta bi a-tha’, a bi® da, tsi ga,

62. Wa’-zhi® gi-tha bi a’, a bi® da, tsi ga,

63. He’-dsi xtsi a’, a bi® da, tsi ga,

64. Ho*’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,

65. Thu-e’ xtsi wa-ko"-tha the do® a’, a bi® da, tsi ga,

66. Ga’-xa zhi®-ga ¢e-gtha-gtha xtsi ge dsi a’, a bi" da, tsi ga,

67. Mi’-ka tse-he-xo-dse e-de a’, a bi" da, tsi ga,

68. He’-dsi xtsi bi-shu-ka i-he-the kshe a’, a bi" da, tsi ga,

69. He’-dsi xtsi hu wa-to®-1" tsi-gthe thi® a’, a bi" da, tsi ga,

70. Tsi’-ga-xa wa-tse a-tha bi do™ shki a’, a bi" da, tsi ga,

71. Ga’-xto" mo®-thi® ta i tsi"-da’, a bi" da, tsi ga,

72. He’-dsi xtsi a’, a bi" da, tsi ga,

73. No®’-be-hi wi-ta’, a bi® da, tsi ga,

74. No®’-be-hi the mo-thi® bi do™ a’, a bi da, tsi ga,

75. Mi’ hi-e ge ta’, a bi" da, tsi ga,

76. No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® ta i tsi" da’, a bi" da,
tsi ga,

7. He’-dsi xtsi a’, a bi® da, tsi ga,

78. Wa-zhi® gi-tha bi ga no®-zhi" da, a bi" da, tsi ga.

Ho*-se’-cu W1’-cI-k.

(Free translation, p. 63; literal translation, p. 525.)

1. He’-dsi xtsi a’, a bi® da, tsi ga,
2. Ke’ ¢it-dse ga-tse pe-tho"-ba thi-kshe a’, a bi" da, tsi ga,
3. Ga’ cu-e o®-ki-the o®-mo?-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a‘

a bi" da, tsi ga,

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 385

. Cu’-e o®-ki-the o"-mo®-thi" bi do® shki a’, a bi" da, tsi ga,
. Mi’ hi-e ge ta’, a bi" da, tsi ga,
. Xa/-dse gi-¢ta’-ge o"-ki-the o"-mo*-thi" ta bi" da’, a bi® da, tsi ga.

- Da’-do" ho®-be-ko" the mo-thi" ta ba do" a’, a bi" da, tsi ga,
. We’-ts’a ni-dse-wa-the kshe no" a’, a bi" da, tsi ga, .
. Ga’ ho?-be-ko® the mo"-thi" bi a’, a bi" da, tsi ga,

Ho*’-be-ko® the mo®-thi® bi do shki a’, a bi" da, tsi ga,

. Xa/-dse e-shki do" a’, a bi" da, tsi ga,
. Ho®’-be-ko® gi-ba-xa zhi ki-the mo®-thi™ ta bi a’, wi-co"-ga,

e’-ki-a bi a, a bi" da, tsi ga.

. Da’-do® mo®-hi" gi-the mo"-thi" ta ba do" a’, a bi" da, tsi ga,
. Wa’-dsu-ta shi®-to-zhi"-ga kshe no" a’, a bi" da, tsi ga,
. He’ i-shdo-ge tse a’, a bi® da, tsi ga,

Ga’ mo?-hi® gi-the mo®-thi® bi a’, a bi" da, tsi ga,

- Mo®’-hi® gi-the mo®-thi" bi do" shki a’, a bi" da, tsi ga,

Mi’ hi-e ge ta’, a bi" da, tsi ga,
Mo®-hi"’ gi-pa-hi ki-the mo®-thi® ta bi a’, wi-con-ga, e’-ki-a bi a’,
a bi? da, tsi ga.

. Da’-do® wa-ba-to-be mo®-thi" ta ba do” a’, a bi" da, tsi ga,
. Mi’ hie ge ta’, a bi" da, tsi ga,
. Ni’-ka wa-k’o" 0-tha’-ha kshe no" a’, a bi" da, tsi ga,

. Ga’ wa-ba-to-be mo®-thi® bi a’, a bi da, tsi ga,
. Wa’-ba-to-be mo®-thi" bi do" shki a’, a bi® da, tsi ga,
. Wa’-ba-to-be gi-o-ts’e-ga ki-the mo*-thi® ta bi a’, wi-¢o"-ga,

e’-ki-a bi a’, a bi da, tsi ga.

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Ke ci®-dse ga-tse sha-pe thit-kshe a, a bi" da, tsi ga,
. Ga’ cu-e o®-ki-the o"-mo"-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a’,

a bi" da, tsi ga,

. Cu’-e o®-ki-the o?-mo®-thi® bi do® shki a’, a bi" da, tsi ga,
. Mi’ hi-e ge ta’, a bi" da, tsi ga,
. Xa/-dse gi-¢ta-ge o"-ki-the o"-mo?-thi" ta bi da’, a bi® da, tsi ga.

2. Da’-do™ ho®-be-ko" the mo®-thi" ta ba do® a’, a bi" da, tsi ga,
. We’-ts’a ni-dse-wa-the kshe no" a
4. Ga’ ho®-be-ko" the mo®-thi® bi a’, a bit da, tsi ga,

. Ho®’-be-ko" the mo™-thi® bi do® shki a’, a bi" da, tsi ga,

. Xa’-dse e-shki do" a’, a bit da, tsi ga,

. Ho®’-be-ko" gi-ba-xa zhi ki-the mo*-thi® ta bi a’, wi-¢o"-ga,

; ; :
, a bi? da, tsi ga,

e’-ki-a bi a, a bi® da, tsi ga.
3594°—25+——25

386 THE OSAGE TRIBE. [BTH, ANN. 39

38. Da’-do® mo®-hi® gi-the mo®-thi® ta ba do® a’, a bi® da, tsi ga,

39. Wa’-dsu-ta shi®-to-zhi"-ga kshe no® a’, a bi® da, tsi ga,

40. He’ i-shdo-ge tse a’, a bi" da, tsi ga,

41. Ga’ mo®-hi® gi-the mo®-thi® bi a’, a bit da, tsi ga,

42. Mo®’-hi® gi-the mo®-thi® bi do" shki a’, a bi® da, tsi ga,

43. Mi’ hi-e ge ta’, a bi® da, tsi ga,

44. Mo®’-hi® gi-pa-hi ki-the mo®-thi® ta bi a’, wi-co®-ga, e’-ki-a bi a’,
a bi da, tsi ga.

45. He’-dsi xtsi a’, a bi" da, tsi ga,

46. Da’-do® wa-ba-to-be mo®-thi® ta ba do" a’, a bi" da, tsi ga,

47. Mi’ hi-e ge ta’, a bi" da, tsi ga,

48. Wa’-k’o wo" we-da-the do" a’, a bi" da, tsi ga,

49. Ga’ wa-ba-to-be mo®-thi" bi a’, a bi® da, tsi ga,

50. Wa’-ba-to-be mo®-thi® bi do® shki a’, a bi" da, tsi ga,

51. Wa’-ba-to-be gi-o-ts’e-ga ki-the mo®-thi" ta bi a’, wi-¢o®-ga,
e’-ki-a bi a’, a bi" da, tsi ga.

52. Da’-do® wa-ba-xtho-ge mo?-thi® ta ba do" a’, a bi® da, tsi ga,

53. Mi’ hi-e ge ta’, a bi" da, tsi ga,

54. Shit’-to ho btho-xe do" a’, a bi" da, tsi ga,

55. Ga’ wa-ba-xtho-ge mo®-thi" bi a’, a bi" da, tsi ga,

56. Wa/-ba-xtho-ge mo®-thi® bi do™ shki a’, a bi® da, tsi ga,

57. Wa’-ba-xtho-ge gi-o-ts’e-ga o"-ki-the o™-mo®-thi® ta bi a’,
wi-co"-ga, e-ki-a bi a’, a bi" da, tsi ga.

58. Da’-do" wa-ba-xtho-ge mo*-thi® ta ba do® a’, a bi™ da, tsi ga,

59. Shi/-mi ho-btho®-xe do" a’, a bi® da, tsi ga,

60. Ga’ wa-ba-xtho-ge mo®-thi® bi a’, a bi" da, tsi ga,

61. Wa/-ba-xtho-ge mo"-thi" bi do™ shki a’, a bi" da, tsi ga,

62. Wa’-ba-xtho-ge gi-o-ts’e-ga o"-ki-the o™-mo?-thi™ ta bi a’,
wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga.

63. He’-dsi xtsi a’, a bi" da, tsi ga,

64. Da’-do" wa-ba-xtho-ge mo®-thi® ta ba do" a’, a bi" da, tsi ga,

65. Ni’-ka wa-k’o" o-tha’-ha kshe no® a’, a bi" da, tsi ga,

66. Ga’ wa-ba-xtho-ge mo®-thi® bi a’, a bi" da, tsi ga,

67. Wa’-ba-xtho-ge mo®-thi® bi do™ shki a’, a bi® da, tsi ga,

68. Wa’-ba-xtho-ge gi-o-ts’e-ga_ o"-ki-the o"-mo"-thi" ta bi a’,
wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga.

69. Da’-do" wa-ba-xtho-ge mo®-thi" ta ba do" a’, a bit da, tsi ga,

70. Wa’-k’o wo" we-da-the do” a’, a bi" da, tsi ga,

71. Ga’ wa-ba-xtho-ge mo®-thi® bi a’, a bi" da, tsi ga,

72. Wa/-ba-xtho-ge mo?-thi® bi do™ shki a’, a bi" da, tsi ga,

73. Wa’-ba-xtho-ge gi-o-ts’e-ga_ o®-ki-the o™-mo"-thi™ ta bi a’,
wi-co"-ga, e’-ki-a bi a’, a bi da, tsi ga.

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 387

2

a fo

PIN

Ka’-no% Wa-ruo®.
(Free translation, p. 70; literal translation, p. 527.)
1 °

Mo>-thi®-ka gi a bi the,

Mo»-thi"-ka gi a bi the he the, he the,
Tse-xo-be e-go® e-wo" thi" a-do,
Wi-tsi-go gi a bi the he the,
Mo?-thi»-ka gi a bi the he the.

WI’-GI-E.

Ha’! tse-xo-be e-go0" e-de a’, a bi™ da, tsi ga,
Zhit’-ga zhu-i-ga tha bi thi®-ge a-tha, wi-tsi-go e’, e-gi-a bi a’,
a bi" da, tsi ga,
He’-dsi xtsi a’, bi® da, tsi ga,
Zhi®’-ga zhu-i-ga o"-tha ba tho®-ta mi®-kshe 1 da’, a bi" da, tsi ga,
Ni’ a-ki-tha-zha-ta ga kshe a’, a bi" da, tsi ga,
Wa/’-ko®-da o®-ki-tha-zha-ta bi a-thir-he 1" da’, a bi da, tsi ga,
Zhit’-ga zhu-i-ga o™-tha bi do" a’, a bi® da, tsi ga,
Wa’-ko?-da a-ki-tha-zha-ta bi ki-the mo-thi" ta bi a, zhi"-ga’,
a bi® da, tsi ga,
2.
Mo®-thi*-ka gi a bi the,
Mo»-thi*-ka gi a bi the he the, he the,
Ho-bthi"-sha-be e-go™ e-wo" thi” a-do,
Wi-tsi-go gi a bi the he the,
Mo?-thi*-ka gi a bi the he the.

WI’-GI-E.

Ha’! ho®-bthi®-sha-be e-go" e-de a’, a bi" da, tsi ga,

. Zhit’-ga zhu-i-ga tha bi thit-ge a-tha, wi-tsi-go e’, e-gi-a bi a’,

a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Zhit’-ga zhu-i-ga tha bi thit-ge e-she do" a’, a bi da, tsi ga,

. Zhir’-ga zhu-i-ga o-tha ba tho? ta mi"-kshe i" da’, a bi"-da, tsi ga,
. Ni’ a-ki-tha-zha-ta ga kshe a’, a bi" da, tsi ga,

. Wa’-ko®-da o®-ki-tha-zha-ta bi a-thim he i" da’, a bi" da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

. Wa’-ko"-da a-ki-tha-zha ta bi ki-the mo®-thim ta bi a’, zhi"-ga’,

a bi? da, tsi ga.
3.

Mo»-thi®-ka gi a bi the,

Mo»-thi"-ka gi a bi the he the, he the,
Ta-biu-¢ka e-go" e-wo" thi a do®,
Wi-tsi-go gi a bi the he the,
Mo?-thi*®-ka gi a bi the he the.

388 THE OSAGE TRIBE, [ETH. ANN. 39
WI’-GI-E.

18. Ha’! ta-biu-cka e-go" e-de a’, a bi" da, tsi ga,
19. Zhi"’-ga zhu-i-ga tha bi thi"-ge a-tha, wi-tsi-go e’, e-gi-a bi a’,
a bi? da, tsi ga,
20. He’-dsi xtsi.a’, a bi" da, tsi ga,
21. Zhit’-ga zhu-i-ga tha bi thit-ge e-she do” a’, a bi da, tsi ga,
22. Zhit’-ga zhu-i-ga o"-tha ba tho” ta mi"-kshe i* da’, a bi" da, tsi ga,
23. Ni’ a-ki-tha-zha-ta ga kshe a’, a bi" da, tsi ga,
24. Wa/’-ko"-da o®-ki-tha-zha-ta bi a-thi™ he i" da’, a bi® da, tsi ga,
25. Zhi"’-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga,
26. Wa/’-ko"-da a-ki-tha-zha-ta bi ki-the mo®-thi® ta bi a, zhi®-ga’,
a bi® da, tsi ga.
4,
Mo?-thi-ka gi a bi the,
Mo?-thi*-ka gi a bi the he the, he the,
Ki-¢da e-de e-wo® thi" a-do®,
Wi-tsi-go gi a bi the he the,
Mo»-this-ka gi a bi the he the.

Wwi'-GI-E.

27. Ha’! ki-eda e-de a’, a bi" da, tsi ga,
28. Zhi"’-ga zhu-i-ga tha bi thit-ge a-tha, wi-tsi-go e e-gi-a bia’, a bit
da, tsi ga,
29. He’-dsi xtsi a’, a bi® da, tsi ga,
30. Zhit’/-ga zhu-i-ga tha bi thi-ge e-she do” a’, a bi" da, tsi ga,
31. Zhi"’-ga zhu-i-ga o"-tha ba tho" ta mi®-kshe i" da’, a bi" da, tsi ga,
32. Ni’ a-ki-tha-zha-ta ga kshe a’, a bi" da, tsi ga,
33. Wa/-ko®-da o®-ki-tha-zha-ta bi a-thit he 1" da’, a bi" da, tsi ga,
34. Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,
35. Wa’-ko"-da a-ki-tha-zha-ta bi ki-the mo®-thi" ta bi a’, zhi®-ga,
a bi" da, tsi ga.
Ki’/-no® Wv-cr-n.

(Free translation, p. 74; literal translation, p. 529.)
Da/-do® ki-no® gi-the mo®-thi® ta ba do" a’, a bit da, tsi ga,
Wa’-ko"-da ho"-ba do® thit-kshe a’, a bi® da, tsi ga,
Ga’ ki-no® gi-the mo®-thi® bi a’, a bi" da, tsi ga,
Wa’-ko®-da tse-ga xtsi u-ga-zhu-dse hi no" no" a’, a bi® da, tsi ga,
Ga’ ki-no® gi-the mo®-thi® bi a’, a bi" da, tsi ga,
Ki’-no® gi-the mo-thi" bi do® a’, a bi" da, tsi ga,
Ki/-no® i-ts’a thit-ge ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi" da,

tsi ga.

.

or WN

ne

8. Da’-do® wa-gthe gi-the mo®-thi® ta ba do" a’, a bi" da, tsi ga,
9. Wa’-ko"-da tse-ga xtsi e-tho"-be hi no® no" a’, a bi" da, tsi ga,
10. I’-sdu-ga dsi a’, a bi" da, tsi ga,

LA FLESCHD] RITE OF VIGIL—OSAGE LANGUAGE. 389

1
12.
13.
14.

15.

16.
7
18.
19.
20.
. I’-ts’a thi®-ge mo®-thi" ta bi a’, zhi"-ga’, a bi" da, tsi ga.

Wa’-gthe to® e-go™ to™ no" a’, a bi® da, tsi ga,

Ga’ wa-gthe gi-tha bi a’, a bi" da, tsi ga,

Wa’-gthe gi-the mo"-thi" bi do” a’, a bi" da, tsi ga,

Wa’-gthe gi-sho"-tha zhi ki-the mo*-thi" ta i tsi" da’, a bi® da,

tsi ga.

Da’-do™ wa-no®-p’i" to® kshi-the mot-thi® ta ba do" a’, a bi" da,
tsi ga,

Tsiu’-ge thi"-kshe no" a’, a bi® da, tsi ga,

Ga’ no®-p’1" kshi-the a-ka’, a bi" da, tsi ga,

Wa’-ko®-da ho"-ba do? thit-kshe a’, a bi" da, tsi ga,

I’-bi-co"-dse xtsi a’, a bi" da, tsi ga,

No*’-p’ kshi-the a-ka’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Da’-do® a-ko"-ta kshi-the mo®-thi® ta ba do" a’, a bi da, tsi ga,
. Da’-gthe a-ko®-ta e-shno" bi no" a’, a bi" da, ¢si ga,

. A’-ko"-ta kshi-the a-ka’, a bi" da, tsi ga,

. Da’-gthe a-ko"-ta wi" e-cka’, a bi" da, tsi ga,

. E’-wa-ka zhi a-ka’, a bi" da, tsi ga,

. Wa’-no"-xe e-de a’, a bi" da, tsi ga,

. A’-ko®-ta kshi-the a-ka’, a bi" da, tsi ga.

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Da’-do® pi-tha to" kshi-the ta ba do® a’, a bi" da, tsi ga,
32.
. Pi’-tha to® kshi-tha bi a’, a bi" da, tsi ga,

. Da’-gthe e-de e-¢ka e-wa-ka ba zhi a’, a bi® da, tsi ga,

. Wa’-no"-xe e-de pi-tha to" kshi-tha bi a’, a bi" da, tsi ga.

Da’-gthe e-de a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

- Da’-do" hor-be to” kshi-the ta ba do a’, a bi" da, tsi ga
. Da’-gthe wi" a’, a bi" da, tsi ga,

. Ho®’-be to" kshi-tha bi a’, a bi" da, tsi ga,

. Da’-gthe wi" e-c¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga,

. Wa’-no®-xe a’, a bi" da, tsi ga,

. Ho®-be to® kshi-tha bi a, a bi" da, tsi ga.

No®-zu18’ Wa-ruo®,
(Free translation, p. 76; literal translation, p. 530.)
ile

Ha, Sho-ka a-no®-zhi" tse the,
Ha, Sho-ka a-no®-zhi® tse the,
A-no®-zhi® tse-the,

Ha, Sho-ka a-no®-zhi® tse-the,
Ha, Sho-ka a-no®-zhi* tse the.

390

So) GaSe St i

16.

18.

THE OSAGE TRIBE. [ETH. ANN. 39
2.

Ha, Sho-ka a-mo®-thi* tse the,
Ha, Sho-ka a-mo®-thi" tse the,
A-mo?-thi® tse the,

Ha, Sho-ka a-mo®-thi" tse the,
Ha, Sho-ka a-mo®-thi® tse the.

Tst Ta’-pe Wa-tTuHo*.
(Free translation, p. 80; literal translation, p. 531.)
Tsi wit e-dsi tse do" dsi the hit da a,
Tsi wi" e-dsi tse do” dsi the hi" da a,
Tsi wit e-dsi tse do" dsi the hi" da,
Dsi the hi" da a,
Ho*-ga tsi wi" e-dsi a-ka do" dsi the hi" daa,

Tsi wi" e-dsi a-ka do" dsi the hit da a,
Tsi wit e-dsi a-ka do® dsi the hit da.

Wa’-CI-THU-CE W1'-GI-E.
(Free translation, p. 81; literal translation, p. 531.)

Da’-do" wa-ci-thu-ce mo?-thi" ta ba do" a’, a bi® da, tsi ga,

Mi hi-e ge ta’, a bi® da, tsi ga,

Ni u’-ga-xthi wi? a’, a bi" da, tsi ga,

Ga’ a-ci-thu-ce mo"-thi bi a’, a bit da, tsi ga,

Ni u’-ga-xthi wi" e-cka e-wa-ka ba zhi a’, a bi" da, tsi ga,

Tsi’ zhi"-ga wi" a’, a bi da, tsi ga,

Ga’ a-ci-thu-ce mo®-thi® bi a’, a bi" da, tsi ga,

A’-ci-thu-ce mo®-thi® bi do" a’, a bi® da, tsi ga,

A’-ci-thu-ce gi-o-ts’e-ga ki-the mo®-thi" ta i tsi da’, a bi" da,
tsi ga.

. A’-ci-thu-ce mo®-thi" bi do® a’, a bi® da, tsi ga,
. Wa-xo-be zhi®-ga ha-gtha-thi® e-dsi ba she tse.

(Song repeated.)

. Da’-do® wa-ci-thu-ce mo®-thi" ta ba do" a’, a bi® da, tsi ga,
. Mi’ hi-e ge ta’, a bi da, tsi ga,
. Niu’-ga-xthi tho®-ba wa-¢i-thu-ce mo®-thi" bi a’, a bi da, tsi ga,

Ni u’-ga-xthi tho"-ba e-¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga,
Tsi’ zhit-ga tho"-ba wa-¢i-thu-ce mo"-thi® bi a’, a bi® da, tsi ga,

. Wa’-ci-thu-ce mo"-thi® bi do® a’, a bi® da, tsi ga,

Wa’-ci-thu-ce gi-o-ts’e-ga ki-the mo®-thi" ta bi a’, zhi™-ga’, a bi"
da, tsi ga,

. Wa’-ci-thu-ce mo®-thi" bi do® a’, a bi® da, tsi ga,
. Wa’-xo-be zhi®-ga ha-gtha-thi" e-dsi ba she tse.
t=} to}

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 391

21.
22.
23.
24.
25.
26.
27.
28.

29.
30.

31.
32.
33.
34.
35.
36.
37.

38.
39.

Cao a

13.
14.

(Song repeated.)

Da’-do" wa-¢i-thu-ce mo®-thi® ta ba do" a’, a bi" da, tsi ga,

Mi’ hi-e ge ta’, a bi" da, tsi ga,

Ni u’-ga-xthi tha-bthi® a’, a bi" da, tsi ga,

Ga’ wa-ci-thu-¢e mo?-thi® bi a’, a bi® da, tsi ga,

Ni u’-ga-xthi tha-bthi" e-cka e-wa-ka ba zhi a’, a bi" da, tsi ga,

Tsi’ zhit-ga tha-bthi® wa-¢i-thu-ce mo®-thi® bi a’, a bi da, tsi ga,

Wa’-ci-thu-ce mo®-thi" bi do" a’, a bi" da, tsi ga,

Wa’-ci-thu-¢e gi-o-ts’e-ga ki-the mo*-thi® ta bi a’, zhit-ga’, a bi?
da, tsi ga,

Wa’-ci-thu-¢e mo®-thi" bi do" a’, a bi" da, tsi ga,

Wa-xo-be zhi®-ga ha-gtha-thi" e-dsi ba she tse.

,

(Song repeated.)

Da’-do® wa-ci-thu-ge mo®-thi" ta ba do" a’, a bi® da, tsi ga,

Mi’ hi-e ge ta’, a bi" da, tsi ga,

Ni u’-ga-xthi do-ba a-¢i-thu-¢e mo®-thi® bi a’, a bi" da, tsi ga,

Ni u’-ga-xthi do-ba e-¢ka e-wa-ka ba zhi a’, a bi® da, tsi ga,

Tsi’ zhi®-ga do-ba wa-¢i-thu-ge mo®-thi" bi a’, a bi" da, tsi ga,

Wa’-ci-thu-¢e mo®-thi" bi do” a’, a bi" da, tsi ga,

Wa’-ci-thu-ce gi-o-ts’e-ga ki-the mo*-thi" ta bi a’, zhi"-ga, a bi"
da, tsi ga,

Wa’-ci-thu-ce mo®-thi® bi do" a’, a bi" da, tsi ga,

Wa-xo-be zhi"-ga ha-gtha-thi® e-dsi i ba she tse.

Wa’-NO*-SHKI-GE W1’-GI-E.
(Free translation, p. 84; literal translation, p. 532.)

Da’-do™ wa-no®-sdu-dse o®-mo®-thi® ta ba do" a’, a bi™ da, tsi ga,

Mi’ hi-e ge ta’, a bi" da, tsi ga,

Shi®’-to ho btho™-xe do" a’, a bi" da, tsi ga,

Ga’ wa-no®-sdu-dse ma®-thi® bi a’, a bi® da, tsi ga,

Wa’-no"-sdu-dse mo?-thi" bi do® shki a’, a bi® da, tsi ga,

Wa’-no®-sdu-dse gi-wa-ts’e-ga o"-ki-the o"-mo®-thi" ta bi a’,
wi-co"-ga, e-ki-a bi a, a bit da, tsi ga.

Da’-do™ wa-no®-sdu-dse ga no™ shki a, hi" a’, a bi" da, tsi ga,
Mi’ hi-e ge ta’, a bi" da, tsi ga,

Shi’-mi ho btho"-xe do" a’, a bi® da, tsi ga,

Ga’ wa-no®-sdu-dse mo®-thi® bi a’, a bi® da, tsi ga,

. Wa’-no®-sdu-dse mo®-thi® bi do™ shki a’, a bi® da, tsi za,
. Wa’-no®-sdu-dse gi-wa-ts’e-ga o®-ki-the o®-mo"-thi® ta bi a’,

wi-co"-ga, e’-ki-a bi a, a bi" da, tsi ga,

Da’-do® wa-no®-sdu-dse ga no" shki a, hi® a’, a bi" da, tsi ga,
Mi’ hi-e ge ta’, a bi" da, tsi ga,

392

15.
16.
17.
18.

19:
20.
21.
22.
23.
24.

THE OSAGE TRIBE,

Ni’-ka wa-k’o" u-tha-ha kshe no® a’, a bi" da, tsi ga,

Ga’ wa-no?-sdu-dse mo®-thi® bi a’, a bi" da, tsi ga,

Wa’-no"-sdu-dse mo®-thi" bi do® shki a’, a bi" da, tsi ga,

Wa’-no"-sdu-dse gi-wa-ts’e-ga o®-ki-the o®-mo?-thi® ta bi
wi-¢o"-ga, e’-ki-a, bi a, a bi" da, tsi ga.

Da’-do" wa-no®-sdu-dse ga no" shki a, hi" a’, a bi" da, tsi ga,

Mi’ hi-e ge ta’, a bi® da, tsi ga,

Wa’-k’o wo" we-da-the do" a’, a bi da, tsi ga,

Ga’ wa-no®-sdu-dse mo®-thi® bi a’, a bi" da, tsi ga,

Wa’-no®-sdu-dse mo"-thi" bi do® shki a’, a bi" da, tsi ga,

Wa/’-no*-shki-ge gi-wa-ts’e-ga o®-ki-the o™-mo®-thi" ta bi
wi-¢o"-ga, e-ki-a, bia’, a bi" da, tsi ga.

Wa-k’0¥’-c1-HA Op-sHE WaA-THOY,

(Free translation, p. 86; literal translation, p. 533.)

16

Tsi u-ho»-ge dsi a-tsi-e tho,
Tsi u-ho®-ge dsi a-tsi-e tho,
Tsi u-ho-ga dsi a-tsi-e tho.

2.

Tsi u-sda ge dsi a-tsi-e tho.
(Repeated three times.)

3.

O-shko® bi ge a-tsi-e tho.
(Repeated three times.)

4.

Tsi-da-ce dsi a-tsi-e tho.
(Repeated three times.)

5.

Tsi-zhe-be dsi a-tsi-e tho.
(Repeated three times.)

6:
Co-ho® ge dsi a-tsi-e tho.
(Repeated three times.)

ie

Bo-bthi ge dsi a-tsi-e tho.
(Repeated three times.)
8.

Thi u-ba-he dsi a-tsi-e tho.
(Repeated three times.)

[BTH, ANN. 39

LA FLESCHE]

RITE OF VIGIL—OSAGE LANGUAGE,

9:

O-ko®-cka dsi a-tsi-e tho.
(Repeated three times.)

10.

O-zhe-tsi a-dsi a-tsi-e tho.
(Repeated three times.)

11.

Tsi-ho-ko® dsi a-tsi-e tho.
(Repeated three times.)

12.

Ho»-ba ge dsi a-tsi-e tho.
(Repeated three times.)

Wa-xo’-BE Ga-xt Wa-THOY,
(Free translation, p. 90; literal translation, p. 534.)

al

Wa-¢a-thi-ko we he, ki-ta ha-we he,
Wa-¢a-thi-ko we, wa-¢a-thi-ko we he,
Ki-ta ha-we he, gi u-wi-hi i da,
Wa-ca-thi-ko we he, ki-ta ha-we he.

2.

Ki-ta ha-we he, hi ¢a-thi-ko we.
3.

Kj-ta ha-we he, zhu ¢a-thi-ko we.
4.

Ki-ta ha-we he, a ¢a-thi-ko we.
5.

Ki-ta ha-we he, pa ¢a-thi-ko we.
6.

Ki-ta ha-we he, i ¢a-thi-ko we.

Ku-rut’-ro’ Wa-ruo®,.

(Free translation, p. 91; literal translation, p. 534.)

A he ci-ko®-da ha he, a he he,
Ci-ko®-da ha ha we,

A he gi-ko®-da ha ha we,

A he ki-thi-to" tse he, a he he,
Ci-ko*-da ha ha we,

A he gi-ko®-da ha ha we.

(Sung four times.)

393

894 THE OSAGE TRIBE. [BTH. ANN. 39

Six stanzas are given to this song when sung during a war expe-
dition, the fourth line of each stanza being modified as follows:

il
A he gi-a thi-ko ga-xa e he he.
f 2:
A he hi thi-ko ga-xa e he he.
3.

A he zhu thi-ko ga-xa e he he.

4.
A he a thi-ko ga-xa e he he.

5.

A he pa thi-ko ga-xa e he he.
6.

A he i thi-ko ga-xa e he he.

Sone 3.
(Free translation, p. 94; literal translation, p. 534.)

1.

Thi-to" mo®-ki sho the-tho wa ha,
Thi-to” mo"-ki sho the-tho wa ha, dse he,
Thi-to® mo®-ki sho the-tho wa ha,
Thi-to" mo2-ki sho the-tho wa ha.

2.

Thu-shke mo*-ki sho the-tho wa ha,
Thu-shke mo®-ki sho the-tho wa ha dse he,
Thu-shke mo®-ki sho the-tho wa ha,
Thu-shke mo®-ki sho the-tho wa ha.

3.

Gtha-tha mo*-ki sho the-tho wa ha,
Gtha-tha mo®-ki sho the-tho wa ha dse he,
Gtha-tha mo®-ki sho the-tho wa ha,
Gtha-tha mo®-ki sho the-tho wa ha.

4.

Ga-wa mo*-ki sho the-tho wa ha,
Ga-wa mo®-ki sho the-tho wa ha dse he,
Ga-wa mo?-ki sho the-tho wa ha,
Ga-wa mo?-ki sho the-tho wa ha.

LA FLDSCHD]

RITE OF VIGIL—OSAGE LANGUAGE,

5.

Tsi-the mo®-ki sho the-tho wa ha,
Tsi-the mo®-ki sho the-tho wa ha dse he,
Tsi-the mo®-ki sho the-tho wa ha,
Tsi-the mo®-ki sho the-tho wa ha.

Sone 4.
(Free translation, p. 95; literal translation, p. 534.)
1.
Thi-to® mo*-ki sho ho tsi-the ta ko" tha, -
Thi-to® mo®-ki sho ho tsi-the ta ko" tha ha,
Kia ha wa ha tsi-the ta ko" tha,
Kia ha wa ha tsi-the ta ko" tha ha,

Thi-to" mo*-ki sho ho tsi-the ta ko" tha,
Thi-to" mo"-ki sho ho tsi-the ta ko" tha.

2.
Thu-shke mo*-ki sho ho tsi-the ta ko" tha,

Thu-shke mo®-ki sho ho tsi-the ta ko tha ha,

Kia ha wa ha tsi-the ta ko" tha,

Kia ha wa ha tsi-the ta ko® tha ha,
Thu-shke mo»-ki sho ho tsi-the ta ko" tha,
Thu-shke mo"-ki sho ho tsi-the ta ko" tha.

3)
Gtha-tha mo®-ki sho ho tsi-the ta ko" tha,

Gtha-tha mo*-ki sho ho tsi-the ta ko" tha ha,

Kia ha wa ha tsi-the ta ko" tha,

Ikia ha wa ha tsi-the ta ko" tha ha,
Gtha-tha mo*-ki sho ho tsi-the ta ko® tha,
Gtha-tha mo®-ki sho ho tsi-the ta ko" tha.

4.

Ga-wa mo?-ki sho ho tsi-the ta ko" tha,
Ga-wa mo?-ki sho ho tsi-the ta ko" tha ha,
Kia ha wa ha tsi-the ta ko" tha,

Kia ha wa ha tsi-the ta ko" tha ha,

Ga-wa mo®-ki sho ho tsi-the ta ko" tha,
Ga-wa mo?-ki sho ho tsi-the ta ko® tha.

5.

Tsi-the mo®-ki sho ho tsi-the ta ko" tha,
Tsi-the mo»-ki sho ho tsi-the ta ko" tha ha,
Kia ha wa ha tsi-the ta ko" tha,

Kia ha wa ha tsi-the ta ko" tha ha,

Tsi-the mo*-ki sho ho tsi-the ta ko® tha,
Tsi-the mo®-ki sho ho tsi-the ta ko" tha.

395

396

THE OSAGE TRIBE,

Sone 5.

(Free translation, p. 97; literal translation, p. 535.)
ult

Ni-ka e tho sho" ni da, ha-we,

Ni-ka e tho sho" ni da, ha-we,

Ni-ka e tho sho" ni da, ha-we,

Ni-ka wa ha ko®-ha tha-tsi it da, ha-we,
Ni-ka e tho wi hi" da da,

Ki-no® tho-to® tha, tho-to® a,

Ki-no® tho-to® tha, tho-to® a ha,

Ki-no® tho wi hi® da da.

(Sung four times.)

Sone 6.

(Free translation, p. 99; literal translation, p. 535.)
Le

Tsi-go tsi he ko i tha-no®-te,
Tsi-go tsi he ko i tha-no®-te,
Tsi-go tsi he ko i tha-no»-te,
Ba-xo" tse he ko i tha-no"-te,
Tsi-go tsi he ko i tha-no"-te,
Tsi-go tsi he ko i tha-no®-te.

2.

Tsi-go tsi he ko i tha-no»-te,
Tsi-go tsi he ko i tha-no?-te,
Tsi-go tsi he ko i tha-no®-te,
Tho-to® te he ko i tha-no"-te,
Tsi-go tsi he ko i tha-no»-te,
Tsi-go tsi he ko i tha-no®-te.

3.

Tsi-go tsi he ko i tha-no®-te,
Tsi-go tsi he ko i tha-no®-te,
Tsi-go tsi he ko i tha-no*-te,
Ba-xo® tse he ko i tha-no®-te,
Tsi-go tsi he ko i tha-no®-te,
Tsi-go tsi he ko i tha-no-te.

4.

Tsi-go tsi he ko i tha-no®-te,
Tsi-go tsi he ko i tha-no™-te,
Tsi-go tsi he ko i tha-no-te,
Tho-to® te he ko i tha-no"-te,
Tsi-go tsi he ko i tha-no"-te,
Tsi-go tsi he ko i tha-no?-te.

[BTH. ANN. 39

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 397

Sone 7.

(Free translation, p. 102; literal translation, p. 535.)
ale

Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko it da, ha-we, ha-we he,
Ci no® tha, ¢i no® tha-tsi-e,
Ta-ko i da ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i da, ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i» da, ha-we, ha-we he.

2.

Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i= da, ha-we, ha-we he,
Hi no® tha, hi no" tha-tsi-e,
Ta-ko i da, ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i da, ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i® da, ha-we, ha-we he.

3.

Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko it da, ha-we, ha-we he,
Zhu-no® tha, zhu no® tha-tsi-e,
Ta-ko i da, ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i da, ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i" da, ha-we, ha-we he.

4.

Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i da, ha-we, ha-we he,
A no® tha, a no® tha-tsi-e,
Ta-ko i da, ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko it da, ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i" da, ha-we, ha-we he.

5.

Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i da, ha-we, ha-we he,
Pa-no® tha, pa no® tha-tsi-e,
Ta-ko i" da, ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i" da, ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i da, ha-we, ha-we he.

398

THE OSAGE TRIBE,

6.

Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i da, ha-we, ha-we he,
I no® tha, i no® tha-tsi-e,
Ta-ko i da ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko it da, ha-we, ha-we he,
Tsi-go tha, tsi-go tha-tsi-e,
Ta-ko i da, ha-we, ha-we he.

Sone 8.

(Free translation, p. 103; literal translation, p. 536.)

1.

Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we,
Ci no® tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho™ ni da we,
Tsi-go tha-tsi-e sho ni da we,
Tsi-go tha-tsi-e sho" ni da we.

2.

Tsi-go tha-tsi-e sho® ni da we,
Tsi-go tha-tsi-e sho™ ni da we,
Hi no® tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho® ni da we,
Tsi-go tha-tsi-e sho" ni da we.

3.

Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho™ ni da we,
Zhu no® tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we,

4,

Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we,
A no® tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we.

5.

Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho™ ni da we,
Pa no® tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho” ni da we,
Tsi-go tha-tsi-e sho" ni da we.

[mTH. ANN.39

LA FLESCHD] RITE OF VIGIL—OSAGE LANGUAGE. 399
6.

Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we,
I no® tha-tsi-e sho" ni da we,

Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we,
Tsi-go tha-tsi-e sho" ni da we.

Wa-no®’-xe Wa-rTHo®.

Sone 1.
(Freetranslation, p. 104; literal translation, p. 537.)
ale,

Wa-no*-xe i a-do® a-no®-k’o" mi®-kshe no®,

Wa-no®-xe i a-do® a-no®-k’o® mi®-kshe tho ho,

Wa-no*-xe tsi-ho-ko® dsi i a-do® a-no®-k’o" mi®-kshe
. ?

Wa-no®-xe i a-do® a-no®-k’o® mi®-kshe tho,

Wa-no®-xe i a-do® a-no®-k’o® mi®-kshe,

Wa-no®-xe i a-do"® a-no®-k’o® mi®-kshe.

2.

Wa-no"-xe i a-do” a-no®-k’o® mi®-kshe no®,
Wa-no"-xe i a-do® a-no®-k’o® mi®-kshe tho ho,
Wa-no"-xe tsi-da-ce dsi i a-do™ a-no-k’o" mi®-kshe,
Wa-no"-xe i a-do® a-no®-k’o® mi®-kshe tho,
Wa-no"-xe i a-do® a-no®-k’o® mi®-kshe,

Wa-no®-xe i a-do® a-no®-k’o" mi®-kshe.

3.

Wa-no*-xe i a-do® a-no®-k’o® mi®-kshe no2,
Wa-no"-xe i a-do® a-no®-k’o" mi®-kshe tho ho,
Wa-no»-xe tsiu-ho®-ge dsi i a-do® a-no®-k’o" mi®-kshe,
Wa-no"-xe i a-do® a-no®-k’o" mi®-kshe tho,
Wa-no®-xe i a-do" a-no®-k’o" mi®-kshe,

Wa-no"-xe i a-do® a-no®-k’o® mi®-kshe.

4.

Wa-no*-xe i a-do" a-no®-k’o® mi®-kshe no®,

Wa-no®-xe i a-do® a-no®-k’o® mi®-kshe tho ho,
Wa-no"-xe tsi-hiu-gthe dsi i a-do® a-no®-k’o" mi»-kshe,
Wa-no"-xe i a-do® a-no®-k’o" mi®-kshe tho,

Wa-no"-xe i a-do® a-no®-k’o" mi®-kshe,

Wa-no®-xe i a-do® a-no®-k’o® mi®-kshe.

400 THE OSAGE TRIBE. [BTE. ANN. 39

Sone 2.
(Free translation, p. 105; literal translation, p. 537.)

1.

Wa-no"-xe dsi bthe ta to" he the,
E wi-tsi-go bthe ta to" he the,
Wa-no-xe dsi bthe ta to" he the,
Wi-tsi-go bthe ta to” he the,
Wa-no?-xe dsi bthe ta to” he the,
Wi-tsi-go bthe ta to" he the.

Sone 3.
(Free translation, p. 106; literal translation, p. 538.)
ile

Wa-no"-xe a-tha bi the the,
U-zho»-ge a-tha bi the the,
U-zho"-ge u-wa-pa thi" he,
Wa-no"-xe a-tha bi the,

U-zho"-ge u-wa-pa thi" he,
Wa-no"-xe a-tha bi the,

U-zho*-ge u-wa-pa thi® he.

2.

Wa-no*-xe a-tha bi the the,
U-zho»-ge a-tha bi the the,
U-zho"-ge u-wa-pa thi® he,
Wi-tsi-go a-tha bi the,
U-zho*-ge u-wa-pa thi" he,
Wa-no"-xe a-tha bi the,
U-zho®-ge u-wa pa thi” he.

No®’-zui’-zHo™ Wa-tTHo®.

Sone 1.
(Free translation, p. 108; literaltranslation, p. 538.)
ale

Ha-zho® a-ki-the, ha-zho® a-ki-the tha,
Ha-zho® a-ki-the tha ha, ha-zho® a-ki-the,
Ha-zho® a-ki-the tha, ha-zho® a-ki-the tha ha,
Ha-zho® a-ki-the, ha-zho® a-ki-the tha,
Ha-zho® a-ki-the tha ha, ha-zho® a-ki-the,
Ha-zho® a-ki-the tha, ha-zho" a-ki-the tha ha,
Ha-zho® a-ki-the, ha-zho a-ki-the tha,
Ha-zho® a-ki-the tha ha, ha-zho" a-ki-the tha.

LA FLESCHB]

RITE OF VIGIL—OSAGE LANGUAGE,

2.

Ho?-bthe a-ki-the, ho®-bthe a-ki-the tha,
Ho®-bthe a-ki-the tha ha, ho®-bthe a-ki-the,
Ho-bthe a-ki-the tha, ho-bthe a-ki-the tha ha,
Ho*-bthe a-ki-the, ho»-bthe a-ki-the tha,
Ho*-bthe a-ki-the tha ha, ho®-bthe a-ki-the,
Ho-bthe a-ki-the tha, ho»-bthe a-ki-the tha ha,
Ho»-bthe a-ki-the, ho-bthe a-ki-the tha,
Ho»-bthe a-ki-the tha ha, ho®-bthe a-ki-the tha.

3.

Ho»-bthe gi the, ho»-bthe gi the tha,
Ho>-bthe gi the tha ha, ho»-bthe gi the,
Ho»-bthe gi the tha, ho*-bthe gi the tha ha,
Ho>-bthe gi the, ho™-bthe gi the tha,
Ho»-bthe gi the tha ha, ho=-bthe gi the,
Ho*-bthe gi the tha, ho»-bthe gi the tha ha,
Ho*-bthe gi the, ho-bthe gi the tha,
Ho*-bthe gi the tha ha, ho=-bthe gi the tha.

4.

Ho?-bthe go™-ce, ho=-bthe go*-ce tha,

Ho-bthe go*-ce in da ha, ho-bthe go"-ce,
Ho*-bthe go®-ce i da, ho™-bthe go"-ce in da ha,
Ho»-bthe go"-¢e, ho=-bthe go"-ce in da,
Ho-bthe go*-ce i da ha, ho»-bthe go"-ce,
Ho*-bthe go™-ce i2 da, ho»-bthe go™-ce i= da ha,
Ho*-bthe go®-ce i= da, ho™-bthe go™-ce i" da,
Ho*-bthe go®-ce i= da ha, ho»-bthe go™-ce i" da.

5.

Tsi u-da-ko", no®-be 0®-xo-dse tha,

No*-be 0*-xo-dse tha ha, tsi u-da-ko.,

No*-be o*-xo-dse tha, no®-be 0-xo-dse tha ha,
Tsi u-da-ko", no®-be 02-xo-dse tha,

No*-be 0»-xo-dse tha ha, tsi u-da-ko,

No*-be 0®-xo-dsé tha, no®-be 0-xo-dse tha ha,
Tsi u-da-ko", no®-be o*-xo-dse tha,

No*-be 0®-xo-dse tha ha, tsi u-da-ko".

6.

Tsi u-da-ko®, in-dse o®-ca-be tha,

I-dse 0"-ga-be tha ha, tsi u-da-ko2,

I=-dse 0®-¢a-be tha, it-dse o-ca-be tha ha,
Tsi u-da-ko®, in-dse o2-ga-be tha,

I»-dse 0®-ga-be tha ha, tsi u-da-ko,
I»-dse 0®-¢a-be tha, i»-dse o*-¢a-be tha ha,
Tsi u-da-ko", is-dse o-ca-be tha,

I-dse o*-¢a-be tha ha, tsi u-da-ko,

3594°—25;}——26

401

402

THE OSAGE TRIBE,

RR

Tsi u-da-ko", ga-mo" a-to®-be tha,

Ga-mo® a-to®-be tha ha, tsi u-da-ko,
Ga-mo® a-to®-be tha, ga-mo" a-to" be tha ha,
Tsi u-da-ko", ga-mo® a-to™-be tha,

Ga-mo® a-to®-be tha ha, tsi u-da-ko,
Ga-mo® a-to®-be tha, ga-mo® a-to®-be tha ha,
Tsi u-da-ko", ga-mo" a-to"-be tha,

Ga-mo® a-to®-be tha ha, tsi u-da-ko".

Sone 2.
(Free translation, p. 110; literal translation, p. 539.)
il

No®-be 02-xo-dse u-wa-ni-ke no" ta-ko i" da ha,
No®-be 0®-xo-dse u-wa-ni-ke no® ta-ko i= da ha,
E tho wa-da-da e tho wa na,

E tho wa-da-da e tho wa na the,

No®-be 0®-xo-dse u-wa-ni-ke no® ta-ko i" da ha.

2.

No®-be 02-¢a-be u-wa-ni-ke no® ta-ko i= da ha,
No*-be 0®-ga-be u-wa-ni-ke no® ta-ko i" da ha,
E tho wa-da-da e tho wa na,

E tho wa-da-da e tho wa na the,

No®-be 02-¢a-be u-wa-ni-ke no® ta-ko i" da ha.

3.

I=-dse 0®-xo-dse u-wa-ni-ke no" ta-ko i" da ha,
I»-dse 0®-xo-dse u-wa-ni-ke no® ta-ko i" da ha,
E tho wa-da-da e tho wa na,

E tho wa-da-da e tho wa na the,

I»-dse 0®-xo-dse u-wa-ni-ke no” ta-ko i" da ha.

4.

Is-dse 0°-ca-be u-wa-ni-ke no® ta-ko it da ha,
Ts-dse 02-ca-be u-wa-ni-ke no® ta-ko i= da ha,
E tho wa-da-da e tho wa na,

E tho wa-da-da e tho wa na the,

T=-dse 0®-ca-be u-wa-ni-ke no" ta-ko i" da ha.

5.

I»-dse 0®-ho®-ba u-wa-ni-ke no® ta-ko i" da ha,
I=-dse 02-ho®-ba u-wa-ni-ke no® ta-ko i da ha,
E tho wa-da-da e tho wa na,

E tho wa-da-da e tho wa na the,

I=-dse 0®-ho®-ba u-wa-ni-ke no® ta-ko i" da ha.

[BTH. ANN. 39

LA BLESCHE]

STOOP WY Re

© 0O

RITE OF VIGIL—OSAGE LANGUAGE,

Wa-pa’ Wa-THOY,
Sone 1.

(Free translation, p. 111; literal translation, p. 540.)
Wa da da, wa da da, e tha,
Wa da da e tha, wa da da,
Wa da da e tha wa da da,
Wa da da e tha.

(Sung four times.)
Sone 2.

(Free translation, p. 112; literal translation, p. 540.)

Bthe hi da ha da, bthe hi» da da,
Bthe hi da ha da, bthe hi" da da,
Bthe hi® da ha da, bthe his da da.

(Sung four times.)
Sone 3.

(Free translation, p. 113; literal translation, p. 540.)

Tsi-go k’o" bthe hi da da,
Tsi-go k’o bthe hi da da,
Tsi-go k’o" bthe hi" da da,
K’o® bthe hi da da,

Tsi-go k’o" bthe hi* da da,
K’o® bthe hi" da da,

Tsi-go k’o" bthe hi" da da,
Tsi-go k’o" bthe hi" da da.

Sone 4.

(Free translation, p. 114; literal translation, p. 540.)

Btho a-gi-¢to i= da ha, btho a-gi-¢to is da ha,
Btho a-gi-¢to is da ha, btho a-gi-¢to i da ha,
Btho i hi" da da, btho i hi» da da,

Tsi-go k’o" bthe hi® da da, btho a-gi-cto i da ha,
Btho a-gi-cto it da ha da, btho i hi. da.

Pr’-xe Tuu-ce Wr’-GcI-e.

(Free translation, p. 115; literaltranslation, p. 541.

. Da’-do® pe-xe gi-the mo*-thi® ta ba do" a’, a bi" da, tsi ga,
. Pa’ no® e-de pe-xe gi-tha bi a’, a bi" da, tsi ga,
. Pa’ no® e-de e-cka e-wa-ka ba zhi a’, a bi® da, tsi ga,
. I*’-gtho™-ga do-ga kshe a’, a bi" da, tsi ga,
. Wa’-pa i-ta thit-kshe a’, a bi" da, tsi ga,

. Ga’ pe-xe gi-tha bi a’, a bi da, tsi ga,

. Pe’-xe gi-the mo®-thi" bi do® shki a’, a bi" da, tsi ga,
. Mi’ hi-e ge ta’, a bi" da, tsi ga,
. We’-thi-hi-dse gi-wa-ts’e-ga ki-the mo™-thi" ta bi a’, wi-¢o"-ga,

e’-ki-a bi a’, a bi® da, tsi ga.

403

404 THE OSAGE TRIBE. [ETI ANN. 39

10. Da’-do® pe-xe-cu the mo?-thi® ta ba do" a’, a bi" da, tsi ga,

11. I*’-gtho"-ga do-ga kshe a’, a bi" da, tsi ga,

12. Hi’-k’e i-sdu-ge kshe a’, a bi" da, tsi ga,

13. Ga’ pe-xe-cu the mo-thi" bi a’, a bi" da, tsi ga,

14. Pe’-xe-cu the mo®-thi® bi do” a’, a bi" da, tsi ga,

15. Pe’-xe gi-ca-thu ki-the mo*-thi® ta bi a’, wi-go®-ga, e’-ki-a bi a’,
a bi" da, tsi ga.

16. Da’-do® pe-xe i-ba the mo"-thi® ta ba do" a’, a bi" da, tsi ga,

17. I’-gtho"-ga do-ga kshe a’, a bi® da, tsi ga,

18. A’-xi-be i-sdu-ge kshe a’, a bi" da, tsi ga,

19. Ga’ pe-xe i-ba the mo®-thi™ bi a’, a bi" da, tsi ga,

20. Pe’-xe i-ba the mo?-thi® bi do" shki a’, a bi" da, tsi ga,

21. Pe’-xe i-ba i-ts’a thi™-ge ki-the mo®-thit ta bi a’, wi-co®-ga,
e’-ki-a bi a’, a bi da, tsi ga.

to
~

Ga’-mo"-dse ga thi"-kshe shki a’, a bi" da, tsi ga,
BE’ shki do” a’, a bi" da, tsi ga,

. Wa’-thi*-e-cka zhi i* da’, a bi" da, tsi ga,

Mi’ hi-e ge ta’, a bi" da, tsi ga,

26. Wa’-shi-shi-to" bi e no" bi no® a’, a bi® da, tsi ga
7. Shot’ xtsi pa-xe i" da’, a bi" da, tsi ga.

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ore Ww

i)
SS

bo
o4)

. Mo®’-shi-ta u-thi-k’u-dse ga tse shki a’, a bit da, tsi ga,

. EK’ shki do” a’, a bi® da, tsi ga,

. Wa’-thit-e-cka she-mo" mo®-zhi i" da’, a bi" da, tsi ga,

. Wa’-gthu-shka-zhi-ga’, a bi" da, tsi ga,

32. Be’ zhit-ga 1-ta’i shki do" a’, a bi" da, tsi ga,

. U’-ki-o®-the 0®-ga-xe o™-mo®-thi" ta bi a’, wi-¢o"-ga, e’-ki-a bi a’,
a bi® da, tsi ga.

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= (Sy es)

cw
ew)

34. He’-dsi xtsi a’, a bi" da, tsi ga,

35. Ga’-cu-the the-tha bi do" a’, a bi" da, tsi ga,

36. Mi’ hi-e ge ta’, a bi" da, tsi ga,

37. Shit’-to ho btho®-xe do® a’, a bi" da, tsi ga,

38. A’-ga-cu-the the-tha bi a’, a bi" da, tsi ga,

39. Wa’-ga-cu-the mo"-thi" bi do" shki a’, a bi" da, tsi ga,

40. Wa’-ga-cu-the gi-wa-ts’e-ga ki-the mo™-thi" ta bi a’, wi-co"-ga,
e’-ki-a bi a’, a bi" da, tsi ga,

41. I’-gthi-hi-dse mo"-thi" bi do™ shki a’, a bi da, tsi ga,

42. I’-gthi-hi-dse gi-wa-ts’e-ga ki-the mo®-thi™ ta bi a’, wi-¢o"-ga,
e’-ki-a bi a’, a bi" da, tsi ga.

43. I’-tho®-bi-o" xtsi ga-cu-the the-tha bi do" a’, a bit da, tsi ga,
44, Mi’ hi-e ge ta’, a bi" da, tsi ga,
45. Shi’-mi ho btho®-xe do" a’, a bi" da, tsi ga,

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 405

46.
47.
48.

49.
50.

51.
52.
53.
54.
55.
56.

57.
58.

59.
60.
61.
. A’-ga-cu-the the-tha bi a’, a bi" da, tsi ga,

. Wa’-ga-cu-the mo"-thi® bi do" shki a’, a bi" da, tsi ga,

. Wa’-ga-cu-the gi-wa-ts’e-ga ki-the mo*-thi" ta bi a’, wi-co"-ga,

A’-ga-cu-the the-tha bi a’, a bi" da, tsi ga,

Wa’-ga-cu-the mo"-thi® bi do® shki a’, a bit da, tsi ga,

Wa’-ga-cu-the gi-wa-ts’e-ga ki-the mo®-thi" ta bi a’, wi-co®-ga,
e’-ki-a bi a’, a bi" da, tsi ga,

I’-gthi-hi-dse mo®-thi® bi do" shki a’, a bi® da, tsi ga,

We’-gthi-hi-dse gi-wa-ts’e-ga ki-the mo™-thi" ta bi a’, wi-¢o®-ga,
e’-ki-a bi a’, a bi" da, tsi ga.

I’-tha-bthi®-o® xtsi ga-cu-the the-tha bi do” a’, a bi® da, tsi ga,

Mi’ hi-e ge ta’, a bi" da, tsi ga,

Ni/-ka wa-k’o" o-tha-ha do" a’, a bi" da, tsi ga,

A’-ga-cu-the the-tha bi a’, a bi" da, tsi ga,

Wa’-ga-cu-the mo®-thi" bi do® shki a’, a bi" da, tsi ga,

Wa’-ga-cu-the gi-wa-ts’e-ga ki-the mo-thi" ta bi a’, wi-co"-ga,
e’-ki-a bi a, a bi® da, tsi ga,

I-gthi-hi-dse mo®-thi® bi do® shki a, a bit da, tsi ga,

I’-gthi-hi-dse gi-wa-ts’e-ga ki-the mo®-thi® ta bi a’, wi-¢o"-ga,
e’-ki-a bi a’, a bi" da, tsi ga.

I’-do-bi-o" xtsi ga-cu-the the-tha bi do" a’, a bi" da, tsi ga,
Mi’ hi-e ge ta’, a bi" da, tsi ga,
Wa’-k’o wo" we-da-the do" a’, a bi® da, tsi ga,

e’-ki-a bi a’, a bi® da, tsi ga,

. I’-gthi-hi-dse mo*-thi® bi do shki a’, a bi" da, tsi ga,
. We’-gthi-hi-dse gi-wa-ts’e-ga ki-the mo®-thi® ta bi a’, wi-¢o"-ga,

e’-ki-a bi a’, a bi® da, tsi ga.

Sone 1.
(Free translation, p. 118; literal translation, p. 543.)
il

K’o" bthe it da he, k’o" bthe i da he,

K’o®" bthe i* da he, k’o" bthe i" da he,

K’o® bthe i* da ha we he,

K’o" bthe i2 da he, k’o® bthe i* da he,

k’o® bthe i* da he, k’o" bthe i" da he.
(Sung four times.)

406

THE OSAGE TRIBE,

Sone 2.
(Free translation, p. 119; literal translation, p. 543.)

is

Da-do® wi-ta e tho k’o™ no" wi-ta do" ha,
Da-do® wi-ta e tho k’o" no® wi-ta do® ha,
Da-do® wi-ta e tho k’o" no” wi-ta do ha,
Ci wi-ta e tho k’o" no™ wi-ta do™ ha,

Da-do® wi-ta e tho k’o® no” wi-ta do ha,
Da-do® wi-ta e tho k’o" no® wi-ta do” ha,
Da-do® wi-ta e tho k’o" no" wi-ta do” ha.

2.

Da-do® wi-ta e tho k’o" no® wi-ta do ha,
Da-do" wi-ta e tho k’o" no® wi-ta do" ha,
Da-do" wi-ta e tho k’o" no® wi-ta do" ha,
Hi wi-ta e tho k’o" no® wi-ta do" ha,

Da-do® wi-ta e tho k’o™ no® wi-ta do® ha,
Da-do® wi-ta e tho k’o" no® wi-ta do ha,
Da-do® wi-ta e tho k’o® no® wi-ta do® ha.

3.

Da-do® wi-ta e tho k’o® no® wi-ta do" ha,
Da-do® wi-ta e tho k’o" no” wi-ta do ha,
Da-do® wi-ta e tho k’o® no® wi-ta do" ha,
Zhu wi-ta e tho k’o" no" wi-ta do" ha,
Da-do® wi-ta e tho k’o" no® wi-ta do® ha,
Da-do® wi-ta e tho k’o” no” wi-ta do” ha,
Da-do® wi-ta e tho k’o" no® wi-ta do” ha.
4.
Da-do® wi-ta e tho k’o" no® wi-ta do ha,
Da-do® wi-ta e tho k’o" no® wi-ta do" ha,
Da-do® wi-ta e tho k’o® no® wi-ta do" ha,
A wi-ta e tho k’o" no® wi-ta do” ha,
Da-do® wi-ta e tho k’o" no" wi-ta do" ha,
Da-do® wi-ta e tho k’o® no® wi-ta do" ha,
Da-do® wi-ta e tho k’o® no® wi-ta do” ha.
5.
Da-do® wi-ta e tho k’o" no" wi-ta do® ha,
Da-do® wi-ta e tho k’o" no® wi-ta do" ha,
Da-do® wi-ta e tho k’o® no® wi-ta do® ha,
Pa wi-ta e tho k’o" no® wi-ta do® ha,
Da-do® wi-ta e tho k’o" no" wi-ta do™ ha,
Da-do® wi-ta e tho k’o" no® wi-ta do" ha,
Da-do® wi-ta e tho k’o® no” wi-ta do" ha.
6.
Da-do® wi-ta e tho k’o" no® wi-ta do ha,
Da-do® wi-ta e tho k’o" no® wi-ta do" ha,
Da-do® wi-ta e tho k’o® no® wi-ta do" ha,
I wi-ta e tho k’o" no” wi-ta do” ha,
Da-do® wi-ta e tho k’o" no® wi-ta do” ha,
Da-do® wi-ta e tho k’o" no® wi-ta do" ha,
Da-do® wi-ta e tho k’o® n6® wi-ta do" ha.

[BTH. ANN. 39

LA FLESCHBE] RITE OF VIGIL—OSAGE LANGUAGE, 407

Mr Wa-rHo®.

Sone 1.

(Free translation, p. 120; literal translation, p. 544.)
is

Wa-dsi hi-tho®-be he tha,
Wa-dsi hi-tho"-be he tha,
The-tho hi-tho"-be he tha,
I-ba hi-tho"-be he tha,
Wa-dsi hi-tho®-be he tha,
Wa-dsi hi-tho®-be he tha.

2.

Wa-dsi hi-tho®-be he tha,
Wa-dsi hi-tho®-be he tha,
The-tho hi-tho"-be he tha,
Mo:?-hi® hi-tho®-be he tha,
Wa-dsi hi-tho®-be he tha,
Wa-dsi hi-tho®-be he tha.

3.

Wa-dsi hi-tho®-be he tha,
Wa-dsi hi-tho"-be he tha,
The-tho hi-tho®-be he tha,
We-tsi® hi-tho®-be he tha,
Wa-dsi hi-tho®-be he tha,
Wa-dsi hi-tho®-be he tha.

4.

Wa-dsi hi-tho®-be he tha,
Wa-dsi hi-tho®-be he tha,
The-tho hi-tho®-be he tha,
Mi®-dse hi-tho"-be he tha,
Wa-dsi hi-tho®-be he tha,
Wa-dsi hi-tho®-be he tha.

5.

Waz-dsi hi-tho"-be he tha,
Wa-dsi hi-tho®-be he tha,
The-tho hi-tho®-be he tha,
Mo? hi-tho®-be he tha,
Wa-dsi hi-tho"-be he tha,
Wa-dsi hi-tho-be he tha.

6.

Wa-dsi hi-tho®-be he tha,
Wa-dsi hi-tho®-be he tha,
The-tho hi-tho®-be he tha,
Do-ka hi-tho®-be he tha,
Wa-dsi hi-tho®-be he tha,
Waz-dsi hi-tho®-be he tha.

408

THE OSAGE TRIBE, [ETH. ANN, 39

Ul

Wa-dsi hi-tho®-be he tha,
Wa-dsi hi-tho®-be he tha,
The-tho hi-tho®-be he tha,
Ga-mo® hi-tho®-be he tha,
Wa-dsi hi-tho"-be he tha,
Wa-dsi hi-tho*-be he tha.

8.

Wa-dsi hi-tho-be he tha,
Wa-dsi hi-tho-be he tha,
The-tho hi-tho®-be he tha,
Ho»-ba hi-tho®-be he tha,
Wa-dsi hi-tho"-be he tha,
Wa-dsi hi-tho®-be he tha.

Sone 2.

(Free translation, p. 122; literal translation, p. 545.)

1.

Tsi-go hi-tho-be tha,
Tsi-go hi-tho*-be tha,
T-ba thi" a-do® hi-tho®-be tha,
Tsi-go hi-tho®-be tha,
T-ba thi" a-do® hi-tho®-be tha,
Tsi-go hi-tho®-be tha,
I-ba thi" a-do® hi-tho*-be tha.

2.

Tsi-go hi-tho-be tha,

Tsi-go hi-tho"-be tha,

Mo?-hi® a-thi® a-do® hi-tho®-be tha,
Tsi-go hi-tho®-be tha,

Mo?-hi® a-thi® a-do® hi-tho®-be tha,
Tsi-go hi-tho*-be tha,

I-ba thi a-do® hi-tho"-be tha.

3.

Tsi-go hi-tho-be tha,
Tsi-go hi-tho®-be tha,
We-tsi® a-thi® a-do® hi-tho®-be tha,
Tsi-go hi-tho®-be tha,
We-tsi® a-thi" a-do® hi-tho®-be tha,
Tsi-go hi-tho®-be tha,
We-tsi® a-thi® a-do® hi-tho"-be tha.

4.

Tsi-go hi-tho"-be tha,
Tsi-go hi-tho®-be tha,
Mi:»-dse a-thi® a-do® hi-tho"-be tha,
Tsi-go hi-tho®-be tha,
Mi»-dse a-thi® a-do® hi-tho®-be tha,
Tsi-go hi-tho®-be tha,
Mi»-dse a-thi® a-do® hi-tho®-be tha.

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE,

5.

Tsi-go hi-tho®-be tha,
Tsi-go hi-tho®-be tha,
Mo® a-thi® a-do® hi-tho®-be tha,
Tsi-go hi-tho®-be tha,

, Mo® a-thi® a-do® hi-tho®-be tha,
Tsi-go hi-tho*-be tha,
Mo?-a-thi® a-do" hi-tho*-be tha.

6

Tsi-go hi-tho®-be tha,

Tsi-go hi-tho®-be tha,

Do-ka thi® a-do® hi-tho®-be tha,
Tsi-go hi-tho®-be tha, =
Do-ka thi a-do" hi-tho"-be tha,
Tsi-go hi-tho®-be tha,

Do-ka thi" a-do® hi-tho®-be tha.

ue

Tsi-go hi-tho®-be tha,
Tsi-go hi-tho®-be tha,
Ga-mo" a-thi® a-do® hi-tho"-be tha,
Tsi-go hi-tho®-be tha,
Ga-mo® a-thi® a-do® hi-tho®-be tha,
Tsi-go hi-tho®-be tha,
Ga-mo® a-thi® a-do® hi-tho®-be tha.

8.

Tsi-go hi-tho®-be tha,
Tsi-go hi-tho®-be tha,
Ho-ba thi® a-do® hi-tho®-be tha,
Tsi-go hi-tho®-be tha,
Ho*-ba thi® a-do® hi-tho®-be tha,
Tsi-go hi-tho*-be tha, ©
Ho-ba thi® a-do® hi-tho®-be tha.

Sone 3.

(Freetranslation, p. 123; literaltranslation, p. 545.)
1.

Mi i-tho®-be do" ha-wa-tse a-to” he,

Mi i-tho®-be do" ha-wa-tse a-to® he no,

Ga xtsi to™ wa-ki-tha, ga xtsi to" wa-ki-tha,
Mi i-tho®-be do” ha-wa-tse a-to” he,

Mi i-tho*-be do" ha-wa-tse a-to® he no®,

Ga xtsi to" wa-ki-tha, ga xtsi to™ wa-ki-tha.

2.

Mi i-tho®-be do” ha-wa-tse a-to™ he,

Mi i-tho"-be do" ha-wa-tse a-to" he no®,

Ga xtsi to" tha-k’e-o"-tha, ga xtsi to™ tha-k’e-o®-tha,
Mi i-tho"-be do” ha-wa-tse a-to" he,

Mi i-tho"-be do" ha-wa-tse a-to™ he no»,

Ga xtsi to” tha-k’e-o®-tha, ga xtsi to™ tha-k’e-o-tha.

409

410

THE OSAGE TRIBE,

SHo*-GE Wa-THO®.
Sone 1.

(Free translation, p. 125; literaltranslation, p. 546.)

i

Sho»-ge hi" to ho-ho a-tsia-tha be,
Ho-ho a-tsia-tha be, ho-ho a-tsia-tha be,
Sho®-ge hi to ho-ho a-tsia-tha be,
Ho-ho a-tsia-tha be, ho-ho a-tsia-tha be,
Sho»-ge hi" to ho-ho a-tsia-tha be,
Ho-ho a-tsia-tha be, ho-ho a-tsia-tha be.

2.

Sho»-ge hi" to ho-ho a-thi® he no*,
Ho-ho a-thi® he no®, ho-ho a-thi® he no®,
Sho®-ge hi" to ho-ho a-thi® he no®,
Ho-ho a-thi® he no®, ho-ho a-thi he no,
Sho*-ge hi" to ho-ho a-thi® he no,
Ho-ho a-thi he no®, ho-ho a-thi® he no*.

Sone 2.

(Free translation, p. 126; literal translation, p. 546.)
Le

Sho2-ge wi-no® a-thi® he no’,
Mo*-zho® thu-we a-thi® he,
Sho®-ge wi-no® a-thi" he no®,
Mo»-zho® tho-we a-thi" he,
Sho-ge hi® to,

Mo»-zho" tho-we a-thi® he no®,
Sho®-ge wi-no® a-thi® he no,
Mo»-zho® tho-we a-thi® he.

Sone 3.
(Free translation, p. 127; literal translation, p. 546.)
If

Sho®-ge wa-tha-pa a-thi" he e,
Sho*-ge hi" to wa-tha-pa a-thi" he,
Sho*-ge wa-tha-pa a-thi" he,
Sho*-ge hi" to wa-tha-pa a-thi" he,
Sho*-ge wa-tha-pa a-thi" he,
Sho®-ge wa-tha-pa a-thi" he,
Sho®-ge hi" to wa-tha-pa a-thi" he.

(Sung four times.)

[BTH. ANN. 39

LA FLESCHE]

RITE OF VIGIL—OSAGE LANGUAGE,

Ka’-xrt Wa-rHo’,
Sone 1.

(Free translation, p. 128; literal translation, p. 546.)
ile

Ni-ka tho-ba a bthe a-da wa he,
Wa-tha-pa-pa ha-dsi bthe hi no2,
Ni-ka tho"-ba bthe a-da wa he,

Wa-tha-pa-pa ha-dsi bthe hi no,
Ni-ka tho-ba a bthe a-da wa he,
Wa-tha-pa-pa ha-dsi bthe hi nos.

(Sung four times.)

Sone 2.

(Free translation, p. 129; literal translation, p. 547.)
Ne

Ni-ka tho*-ba bthe a-do" he no2,

A he the ni-ka tho®-ba bthe a-do® he no,
A he the bthe a-do® he no2,

A he the ni-ka tho®-ba bthe a-do® he no,
A he the wa-tha-pa-pa bthe a-do" he no2,
A he the ni-ka tho®-ba bthe a-do" he no,
A he the wa-tha-pa-pa bthe a-do® he no.,

(Sung four times.)
Ta Wa-rHo®.

Sone 1.
(Free translation, p. 130; literal translation, p. 547.)
il

Wi-tsi"-do no® she-tho to® no,
Wi-tsi=-do no” she-tho to® no®,
Ci no®-no®-ge he, ¢i no™-no" e,
Ci no™-no*-ge he,

Wi-tsi*-do no® she-tho to® no,
Wi-tsi*-do no® she-tho to® no,
Ci no®-no®-ge he, ci no®-no" e,
Ci no™-no-ge he,

Wi-tsi®-do no® she-tho to® no®.

2.

Wi-tsi"-do no® she-tho to® no2,
Wi-tsi"-do no® she-tho to® nos,
He no®-no®-ge he, he no™-no® e,
He-no®-no®-ge he,

Wi-tsi2-do no" she-tho to" no2,
Wi-tsi"-do no® she-tho to® no,
He no*-no®-ge he, he no™-no?® e,
He-no®-no*-ge he,

Wi-tsi®-do no® she-tho to® no,

411

412 THE OSAGE TRIBE, [ETH. ANN. 39

Sone 2.

(Freetranslation, p. 131; literal translation, p. 547.)
ils

Tsi»-do he ¢ka gthe he,
Tsi=-do he ¢ka gthe he,
Ci no®-no" e, gi no®-no®-ge he,
Tsit-do he ¢ka gthe he,
Tsi-do he ¢ka gthe he,
Ci no®-no® e, gi no"-no®-ge he,
Tsi*-do he ¢ka gthe he,
Tsi-do he ¢ka gthe he.

2.

Tsi=-do he ¢ka gthe he,
Tsit-do he ¢ka gthe he,
He no-no" e, he no"-no®-ge he,
Tsi2-do he ¢ka gthe he,
Tsi2-do he ¢ka gthe he,
He no®-no® e, he no®-no®-ge he,
Tsi®-do he ¢ka gthe he,
Tsi®-do he ¢ka gthe he.

Sone 3.
(Freetranslation, p. 133; literal translation, p. 548.)

i

Wi-tsi"-do no® ku-dse to® no,
Wi-tsit-do no® ku-dse to™ no®.
O-e no®-no®-ge he, 0-e no®-no® e,
O-e no®-no®-ge he,

Wi-tsi®-do no® ku-dse to® no®*,
Wi-tsi"-do no® ku-dse to" no®,
O-e no®-no"-ge he, o-e no®-no" e,
O-e no®-no®-ge he,

Wi-tsi-do no" ku-dse to® no®.

Sone 4.
(Free translation, p. 134; literal translation, p. 548.)

ie

O da the, o da ni wa,

O da the ha o da ni wa,

Wa-dsi tha the ho-wa-dse,
Wa-dsi tha the ho-wa-dse wa to,
O da the, o da ni wa,

O da the ha o da ni wa to.

2.

O da the, o da ni wa,

O da the ha o da ni wa,

Wa-dsi tha the hi tha the,
Wa-dsi tha the hi-tha-the wa to,
O da the, o da ni wa,

O da the ha o da ni wa to.

LA FLESCHE]

RITE OF VIGIL—OSAGE LANGUAGE,

Wa’-pa-psE Wa-THO".

Sone 5.
(Free translation, p. 135; literaltranslation, p. 548.)

1.

E-gi-o" ba ha ¢u wa, e-gi-o" ba ha cu wa,
Zhe-ga ba ha ¢u wa, e-gi-o" ba ha ¢u wa,
E-gi-o" ba ha cu wa a,

E-gi-o" ba ha gu wa, e-gi-o" ba ha ¢u wa,
Zhe-ga ha cu-wa, e-gi-o" ba ha cu-wa.

2.

E-gi-o" ba ha cu wa, e-gi-o" ba ha cu wa,
Mo»-ge ba ha gu wa, e-gi-o" ba ha ¢u wa,
E-gi-o" ba ha gu waa,

E-gi-o" ba ha gu wa, e-gi-o" ba ha cu wa,
Mo»-ge ba ha ¢u wa, e-gi-o" ba ha cu wa.

3.

E-gi-o" ba ha cu wa, e-gi-o" ba ha cu wa,
A no® ba ha ¢u wa, e-gi-o" ba ha cu wa,
E-gi-o" ba ha cu waa,

E-gi-o" ba ha gu wa, e-gi-o" ba ha cu wa,
A no® ba ha ¢u wa, e-gi-o® ba ha cu wa.

4.

E-gi-o" ba ha cu wa, e-gi-o® ba ha cu wa,
Pa no" ba ha ¢u wa, e-gi-o" ba ha ¢u wa,
E-gi-o" ba ha ¢u waa,

E-gi-o® ba ha ¢u wa, e-gi-o™ ba ha cu wa,
Pa no® ba ha ¢u wa, e-gi-o" ba ha cu wa.

Wa-k’P’ Wa-THoY.

Sona 6.
(Free translation, p. 136; literaltranslation, p. 549.)

i

Ta-xtsi e, ta-xtsi e, wa-dsu-ta zhi®-ga,
I-wi-the tho-dse, ta-xtsi e, ta-xtsi e,
Ta-xtsi e wa-dsu-ta zhi®-ga,

Pi-ci ga-be hi dsi to",

I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e.

2.

Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi®-ga,
I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e,
Ta-xtsi e wa-dsu-ta zhi®-ga,

Zhu-dse hi dsi to®,

I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e.

413

414

THE OSAGE TRIBE,

3.

Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi™-ga,
I-wi-the tho"-dse ta-xtsi e, ta-xtsi e,
Ta-xtsi e wa-dsu-ta zhi®-ga,

Zho® u-ca-ki ba he-dsi to",

I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e.

4.

Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi®-ga,
I-wi-the tho»-dse, ta-xtsi e, ta-xtsi e,
Ta-xtsi e wa-dsu-ta zhi®-ga,

Pi-gi sha-be hi dsi-to*,

I-wi-the tho*-dse, ta-xtsi e, ta-xtsi e.

5.

Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi®-ga,

I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e,

Ta-xtsi e wa-dsu-ta zhi®-ga,

Pi-cgi xo-dse hi dsi to*,

I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e.
6.

Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi®-ga,

I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e,

Ta-xtsi e wa-dsu-ta zhi®-ga,

Ba-xpe hi dsi to,

I-wi-the tho-dse, ta-xtsi e, ta-xtsi e.

le

Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi-ga,
J-wi-the tho®-dse, ta-xtsi e, ta-xtsi e,
Ta-xtsi e wa-dsu-ta zhi®-ga,

Xa-dse ba-tse he-dsi to",

I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e.

8.

Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi®-ga,
I-wi-the tho»-dse, ta-xtsie, ta-xtsi-e,
Ta-xtsi e wa-dsu-ta zhin-ga,
Wa-tsi-shka zhi®-ga dsi to”,
J-wi-the tho®-dse, ta-xtsi e, ta-xtsi e.

9.

Ta-xtsi e ta-xtsi e wa-dsu-ta zhi"-ga,
I-wi-the tho»-dse, ta-xtsi e, ta-xtsi e,
Ta-xtsi e wa-dsu-ta zhi®-ga,

Pa-he pa-ci he dsi to®,

I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e.

[BTH. ANN. 39

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 415
Wa’-1% Xa-ce Wa-rTHO?.
A’-HON-BTHA BI WI1’-GI-E.
(Free translation, p. 139; literal translation, p. 550.)

He’-dsi xtsi a’, a bi" da, tsi ga,

Ka’ ge wa-ha-ge do" a’, a bi" da, tsi ga,
Wa’-ki-gthi-gtho" tsi-the to" a’, a bit da, tsi ga,
Mo?’-zho® u-to®-ga xtsi thi-kshe dsi a’, a bi" da, tsi ga,
Wa’-ki-gthi-gtho™ tsi-the to™ a’, a bi" da, tsi ga,
U’-pa-ce tho" dsi a’, a bi" da, tsi ga,

Tsi’-xi"-dse dsi a’, a bi® da, tsi ga,

I’-sdu-ge pa-gthe xtsi a’, a bi" da, tsi ga,

Ba’-mo*-xe hi the kshe a’, a bi da, tsi ga.

me

ore cw

.

CANS

10. Wa’-ko"-da u-ga-go"-ho" do" a’, a bit da, tsi ga,

11. Ho®’-ga wa-ga-xa bi a’, a bi" da, tsi ga,

12. I*’-dse-ha ga-xe to™ a’, a bi® da, tsi ga,

13. Wa’-ko®-da ga-ho" a-thi’ hi to" a’, a bi" da, tsi ga,
14. Wa’-ko"-da tho-to" a-thit hi thit a’, a bit da, tsi ga,
15. Wa’-ko®-da a-po-ga a-thi" hi thit a’, a bi da, tsi ga,
16. U’-pa-ce tho” dsi a’, a bi® da, tsi ga,

17. Ho®’-ga wa-ga-xa bi a’, a bi" da, tsi ga,

18. I"’-shta-bthi a-ga-xto" thi" a’, a bi" da, tsi ga,

19. Tsi’ u-ho"-ge dsi a’, a bi" da, tsi ga,

20. I’-sdu-ge pa-gthe xtsi a’, a bi" da, tsi ga,

21. Ba’-mo?-xe hi the to a’, a bit da, tsi ga,

22. Wa’-ko"-da i®-shta a-ga-¢ta ga-xe kshe a’, a bi" da, tsi ga.

23. Wa’-ko®-da ho®-ba u-ga-co"-ho® do" a’, a bi® da, tsi ga,

24. Ho®’-ga wa-ga-xa bi a’, a bi™ da, tsi ga,

25. I»’-dse-ha ga-xe to" a’, a bi" da, tsi ga,

26. Wa’-ko™-da ga-ho" a-thi" hi thit a’, a bi" da, tsi ga,

27. Wa’-ko"-da tho-to" a-thi" hi thi" a’, a bit da, tsi ga,
28. Wa’-ko®-da a-po-ga a-thi" hi thi" a’, a bit da, tsi ga,

Jo)

U’-pa-ce tho" dsi a’, a bi® da, tsi ga
<4 : tei
. Ni’-hni to"-ga wi" e-dsi tse a’, a bi" da, tsi ga,
. The’ shki wa-ko®-da-gi e-dsi a ba tho™ ta sho e’-the to® a’, a bi®
. Do * ?
da, tsi ga,
32. Gi’-bi-shu-dse tsi-the to" a’, a bi" da, tsi ga,
33. I’-sdu-ge pa-gthe xtsi a’, a bi" da, tsi ga,
5 . D b : o™
34. Ba’-mo*-xe hi the kshe a’, a bi" da, tsi ga,
: D
35. Wa’-ko"-da 1"-shta a-ga-cta ga-xe kshe a’, a bi da, tsi ga.
. bo} > * >

Cw Ww bo
= 1S.

36. Wa’-ko®-da ho®-ba u-ga-¢o"-ho® do" a’, a bi® da, tsi ga,
37. Ho®’-ga wa-ga-xa bi a’, a bi" da, tsi ga,

aaoranaaaa oo ot
OANAAEWNHr OS

or)
=)

61.

1 D>
ce)

as
OQurWwnreo

“I

I

THE OSAGE TRIBE, [BTH. ANN. 39

. [*’-dse-ha ga-xe to a’, a bi" da, tsi ga,

. Wa’-ko-da ga-ho" a-thi" hi to" a’, a bi da, tsi ga,

. Wa’-ko"-da tho-to™ a-thi" hi thi" a’, a bim da, tsi ga,

. Wa’-ko-da a-po-ga a-thi" hi thi" a’, a bi" da, tsi ga,

2. U’-pa-ce tho" dsi a’, a bi" da, tsi ga,

. E/-hiu to®-ga wi" e-dsi do” a’, a bi" da, tsi ga,

. The’-shki wa-ko"-da-gi e-dsi a ba tho" ta sho" e’-the to a’, a bi?

da, tsi ga,

. Gi’-bi-shu-dse tsi-the to™ a’, a bi" da, tsi ga
Jeane: b

. I’/-sdu-ge pa-gthe xtsi a’, a bi" da, tsi ga,

. Ba’-mo"-xe hi the kshe a’, a bi" da, tsi ga,

Wa’-ko®-da i®-shta a-ga-cta ga-xe kshe a’, a bi® da, tsi ga.
. D5 (ey ? bf to}

. He’-dsi xtsi a’, a bi® da, tsi ga,

Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,

Ho®’-ga wa-ga-xa bi a’, a bi® da, tsi ga,

I»’/-dse-ha ga-xa to" a’, a bi" da, tsi ga,

Wa’-ko"-da ga-ho" a-thi" hi kshe a’, a bi" da, tsi ga,
Wa’-ko®-da tho-to® a-thi" hi thi™ a’, a bi® da, tsi ga,
Wa’-ko"-da a-po-ga a-thi" hi a-thi" a’, a bit da, tsi ga,

. U’-pa-ce tho? dsi a’, a bi" da, tsi ga,
. Ciu’-ka mo*-hi® zhu e-go wi" e-dsi do" a’, a bi" da, tsi ga,

He’-dsi xtsi hi no®-zhi" to" a’, a bi" da, tsi ga,
The’ shki wa-ko-da-gi e-dsi a ba tho" ta sho" e’-the to" a’, a bit
da, tsi ga, :

. The ga’ xtsi a-zho" ta e-ki-the to" a’, a bi" da, tsi ga,

No’ wa-xpa-thi® a-thi" he no" e-ki-the to" a’, a bi" da, tsi ga,

. Wa’-no"-xe dsi bthe ta mi®-kshe sho" e’-ki-the to" a’, a bi® da,

tsi ga,

. Wi’-zhi®-the a’, a bi® da, tsi ga,
. O*’-tho"-gi-tha ba tho" ta zhi sho" e’-ki-the thi"-kshe a’, a bi" da,

tsi ga,

. Ni’-ka-shi-ga’, a bi" da, tsi ga,
. U’-shko" bi ge dsi e-ta-ha a-gthe tse e’-ki-the to™ a’, a bi" da,

tsi ga,

. Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi® da, tsi ga,
. Ga’-xa zhi"-ga’, a bi" da, tsi ga,
. Ce’ gtha-gtha the xtsi ge dsi a’, a bi" da, tsi ga,

iy’-dsi kshi no"-zhi® to" a’, a bi" da, tsi ga,

Thiu’-xe ts’a-zhi to" no" a’, a bi" da, tsi ga,

H’-dsi xtsi kshi gthim thit-kshe a’, a bi" da, tsi ga,
I’-ki-pa-no"-zhi"-zhin tsi-the to® a’, a bi" da, tsi ga,

Thiu’-xe ts’a-zhi to™ no" a’, a bi" da, tsi ga,

Ha’! wi-tsi-go-e a’, a bi" da, tsi ga,

E/-go" tho" ta zhi a’, wi-tsi-go-e’, e-gi-e to" a’, a bi" da, tsi ga,

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 417

We
78.

79.
80.
81.
. U’-no® a bii-the ki-the mo®-thi" ta 1 tse a’, a bi" da, tsi ga.

Zhit’-ga’, a bi® da, tsi ga,

O»’-tho®-ki-pa-no®-zhi-zhi" mo®-thi" ta i tse a’, zhi®-ga, e’-gi-a
bi a, a bi" da, tsi ga,

Ko?’ thi-xthe-ge ga thi"-kshe shki a’, a bi" da, tsi ga,

U’-no® a-gi-the a-thi" he a’, zhit-ga’, a bi" da, tsi ga,

Zhi®’-ga u-no® o®-tha bi do® shki a’, a bi® da, tsi ga,

. Xit’-ha ba-¢’i"-tha ga kshe a’, a bi" da, tsi ga,

. E’ shki do" a’, a bi" da, tsi ga,

5. U’-no® a-gi-the mi-kshe i" da’, a bi® da, tsi ga,

. U’-no® 0®-tha bi do® shki a’, a bi" da, tsi ga,

. Xi®’-ha ba-¢’i"-tha a bi i-the ki-the mo®-thi" ta i tse a’, zhi"-ga’,

a bi" da, tsi ga.

. Ga’-xa a-ki-gthe ga tse shki a’, a bit da, tsi ga,
. A’-hiu-ha a-gi-the a-to™ he i" da’, a bi® da, tsi ga,
. Zhit’-ga a-hiu-ha o®-gi-the mo™-thi" bi do™ shki a’, a bi" da,

tsi ga,

. A’-hiu-ha a bi i-the ki-the mo*-thi™ ta bit da’, a bi" da, tsi ga.

. Ga’-xa shdo-zha ga ge shki a’, a bi" da, tsi ga,

. U’-no® a-gi-the a-to™ he i" da’, a bi® da, tsi ga,

4. U’-no® o®-tha bi do® shki a’, a bi" da, tsi ga,

. U’-no® a bi i-the ki-the mo"-thi" ta bi" da’, zhi"-ga’, a bim da,

tsl ga.

. Zho®’-i-ta-xe ¢ka ga thi"-kshe shki a’, a bi" da, tsi ga,

. U’-no® pa-xe 1" da’, a bi® da, tsi ga,

. Ni’-ka, a bi" da, tsi ga,

. Pa’-hi" ¢a-dse ¢i e-go® e no"™ bi no® a’, a bi® da, tsi ga,

. Pa’-hi® ¢a-dse ¢i e-go™ a bi i-the ki-the mo®-thi® ta bi" da’,

a bi® da, tsi ga.

. Thu-e’ xtsi ¢1 thu-ce the do® a’, a bi" da, tsi ga,

. Tsi u’-ho"-ge dsi a’, a bit da, tsi ga,

. He’-dsi xtsi ki-no™-zhi" to" a’, a bi" da, tsi ga,

. Ni’-ka-shi-ga’, a bi® da, tsi ga,

. [’-tsi" ki-pa-no™-no®-the xtsi wa-do"-be to" a’, a bit da, tsi ga,

. No®’ wa-xpa-thi" a-thi® he no® sho® e’-ki-the to™ a’, a bi" da,

tsi ga,

. Wi’-tho®-¢ka ho" ba Wa-ko?-da tha-k’e-tha bia ba do®, e’-ki-the

to" a’, a bi® da, tsi ga,

. The’ shki do® a’, a bi" da, tsi ga,
. Wa’-ko-da e-dsi a ba tho® ta sho" e-the to™ a’, a bit da, tsi ga
. I’-sdu-ge pa-gthe xtsi a’, a bi" da, tsi ga,

3594°— 257 27

418 THE OSAGE TRIBE. [BTH. ANN. 39

111
112
113

114.
115.
116.
alee
118.
ILI)
120.
121.
122.
123.
124.
125.

. Ba’-mo*-xe hi the to™ a’, a bi" da, tsi ga,
. Ni’-ka-shi-ga’, a bi" da, tsi ga,
. Mo?’-i®-ka no®-ni-ni-tha xtsi wa-no"-k’o" to™ a’, a bit da, tsi ga,
Pa’ thi-ho® tsi-the to" a’, a bi" da, tsi ga,

Gi-ha-go® a-zhi xtsi thi"-kshe a’, a bi" da, tsi ga,
Ni’-ka-shi-ga’, a bi" da, tsi ga,

Mo?’-hi® ga-cu-cu-e xtsi wa-no®-k’o" to" a’, a bi" da, tsi ga,
Pa’ thi-ho™ tsi-the to® a’, a bi" da, tsi ga,

Gi’-ha-go" a-zhi xtsi thit-kshe a’, a bi® da, tsi ga,
Ni’-ka-shi-ga’, a bi" da, tsi ga,

i’ pa i-sdu-ge tse a’, a bit da, tsi ga,

(i pa i-ga-sho" ha’, a bi" da, tsi ga,

Ni’-ka-shi-ga’, a bi® da, tsi ga,

Ni’-ka wi" wa-xpa-thi® thi" a’ bi" da’, a bit da, tsi ga,
Thi-e’ ni-kshe a, hi", ka-ge’, e-gi-a bi a’, a bi" da, tsi ga,

126. Ho’-we, wi-tsi-go e, e tsi-the a’, a bi" da, tsi ga,
127. Wi-e’ mi®-kshe 0, wi-tsi-go-e’, e tsi-the a’, a bi" da, tsi ga,
128. Ha’! ka-ge a’, a bi" da, tsi ga,

129.

130.
131.
132.
133.

Mo?’-zho® sho"-e-go" xtsi wa-zhi" a-tha-gthe a, ka-ge’, e tsi-the
a’, a bi" da, tsi ga,

Ho®’-do"-ba thi ha, e’tsi-the a’, a bit da, tsi ga,

Ha’! wi-tsi-go e a’, a bi" da, tsi ga,

Wi’-to"-be a, wi-tsi-go e’, e tsi-the a’, a bi® da, tsi ga,

U’-ca-ka thit-ge tha to" she wi-to®-be a’, wi-tsi-go e’, e-gi-a,
bi a, a bi" da, tsi ga,

134. U’-ca-ka thi"-ge e-to™ xtsi wa-zhi" a-tha-gthe a’, ka-ge, e-gi-a,
bi a’, a bi" da, tsi ga,

135. Shi’ o*-do®-ba thi" ha, e’ tsi-the a’, a bi" da, tsi ga,

136. No®’-ni-o®-ba zhi"-ga’, a bit da, tsi ga,

137. Pe’-tho™-ba a-ni tha-to™ she wi-to™-be a’, wi-tsi-go e’, e-gi-a,
bi a’, a bi" da, tsi ga,

138. I’-thi-shno® kshe a’, a bi® da, tsi ga,

139. Wa’-do-ka i-thi-sh’e-do" xtsi a-ni’ tha-to™ she wi-to"-be a’,
wi-tsi-go e’, e tsi-the a’, a bit da, tsi ga,

140. No™/-ni-o"™-ba ge e-to™ xtsi wa-zhi™ a-tha-gthe a, ka-ge’, e-gi-a
bi a’, a bi® da, tsi ga,

141. Shi’ o®-do®-ba thi" ha, ka-ge’, e tsi-the a’, a bi® da, tsi ga,

142. Wi’-to®-be a, wi-tsi-go e’, e tsi-the a’, a bi" da, tsi ga,

143. Wa’-ba-xtse zhi"-ga wi® a’, a bi" da, tsi ga,

144. U’-do"-be tha-gthi" xtsi wi" a’, a bi da, tsi ga,

145

146

. Thu’-¢i u-tha-k’o" he tha to she wi-to® be a’, wi-tsi-go e’, e
tsi-the a’, a bi® da, tsi ga,
. Ha’! ka-ge a’, a bi" da, tsi ga,

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 419

147.

148.
149.
150.
151.
152.

153.
154.

Wa’-ba-xtse zhi"-ga ge’ e-to™ xtsi wa-zhi" a-tha-gthe a’, ka-ge’,
e-gi-a bi a’, a bi" da, tsi ga,

Shi’ o®-do"-ba thi® ha, e’ tsi-the a’, a bit da, tsi ga,

Wi’-to"-be a, wi-tsi-go e’, e tsi-the a’, a bi® da, tsi ga,

Wa’-k’o"-¢i ha’, a bi" da, tsi ga,

U’-ci-gthe tse a’, a bi" da, tsi ga,

No®’-pu-gthe tha-to" she wi-to"-be a’, wi-tsi-go e’, e tsi-the a’,
a bi" da, tsi ga,

Ha’! ka-ge a’, a bi" da, tsi ga,

Wa’-k’o"-ci ha ge e-to" xtsi wa-zhi" a-tha-gthe a’, ka-ge’, e-gi-a,
bi a’, a bi" da, tsi ga,

. Shi’ 0®-do"-ba thim ha, e’ tsi-the a’, a bit da, tsi ga,

Ni’-ka ts’a-ge a’, a bi" da, tsi ga,

In’-dse wa-thi-ge-ge-be wi-to"™-be a’, wi-tsi-go e’ a, a bi" da,
tsi ga,

Ni’-ka ts’a-ge ge e’-to" xtsi wa-zhi" a-tha-gthe a’, ka-ge a’,
a bi" da, tsi ga,

. Shi’ o®-do®-ba thi" ha, e’tsi-the a’, a bi" da, tsi ga,

Ni’-ka ts’a-ge a’, a bi" da, tsi ga,

. (ka’ ga-mo® a’, a bi? da, tsi ga,
. Ta’-xpi ge u-thi-ho™ ho" e-go" wi-to®-be a’, wi-tsi-go e’, e-gi-a

bi a’, a bi® da, tsi ga,
Ni’-ka ts’a-ge a’, a bi da, tsi ga,
No®’-ni-o"-ba 1 tse u-gtha-gtha e-go" wi-to™-be a’, wi-tsi-go e’,
e-gi-a, bi a’, a bi” da, tsi ga,
Ho®’ba u-¢a-ki-ba do-ba’, a bi" da, tsi ga,
]’-tha-ni-ka-shi ga tha-to™ she wi-to"-be a’, wi-tsi-go e’, e-gi-a,
bi a’, a bi? da, tsi ga,

. Ha’! ka-ge a’, a bi" da, tsi ga,

Ho®’-ba u-¢a-ki-ba ge e-to™ wa-zhi® a-tha-gthe a’, ka-ge’, e-gi-a,
bi a’, a bi® da, tsi ga,

Ho®’-ba tha-gthi" xtsi a’, a bi" da, tsi ga,

U’-tha-ni-ka-shi-ga tha-to® she wi-to™-be a’, wi-tsi-go e’, e tsi-
the a’, a bi® da, tsi ga,

. Ho®’-ba tha-gthi® xtsi u-hi tha-ki-the te wa-zhi" a-tha-¢the a’,

ka-ge, e tsi-the a, a bi" da, tsi ga’

Sone 1.
(Freetranslation, p. 145; literal translation, p. 556.)

The wi-ta ha, the wi-ta,

Wa-tse-xi e tha tho wi-ni da,
E he the wi-ta ha, the wi-ta,
Wa-tse-xi e tha tho wi-ni da,
E he the wi-ta ha, the wi-ta,
Wa-tse-xi e tha tho wi-ni-da.

(Sung four times.)

420

THE OSAGE TRIBE.

Sone 2.
(Free translation, p. 146; literal translation, p.556.)

Ie

Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be,
Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha,
T-ba a-thi® a-do",

T-ba a-thi® a-do® ni-ka-xo-be,

Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha.

2.

Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be
Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha,
Mo?-hi® a-thi® a-do®,

Mo »-hi® a-thi® a-do® ni-ka-xo-be
Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha.

3.

Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be
Ko-wi-tha-ha, ni-ka-xo-be ko-wi-tha ha,
We-tsi® a-thi® a-do",

We-tsi® a-thi® a-do® ni-ka-xo-be
Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha.

4.

Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be
Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha,
Mi»-dse a-thi a-do®,

Mi»-dse a-thi® a-do® ni-ka-xo-be
Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha.

5.

Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be

Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha,

Mo® a-thi a-do",

Mo® a-thi® a-do® ni-ka-xo-be

Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha.
6.

Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be

Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha,

Do-ka a-thi® a-do®,

Do-ka a-thi® a-do® ni-ka-xo-be

Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha.

=
‘

Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be
Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha,
Ga-mo® a-thi" a-do®,

Ga-mo® a-thi® a-do® ni-ka-xo-be
Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha.

[mTH. ANN. 39

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 421

Se oe i Ns

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a pS ee

ao
He OO

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8.
Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be
Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha,
Ho®-ba a-thi® a-do®,

Ho»®-ba a-thi" a-do" ni-ka-xo-be
Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha.
Sone 3.

(Literal translation, p. 557.)
ue

I tha ha ha he he tha,

I tha ha ha he he tha ha,
I tha ha,

I tha ha ha he he tha.

2.

Tsi-go ho ho he he tha,
Tsi-go ho ho he he tha ha,
I tha ha,

Tsi-go ho ho he he tha.

Wa-tHu’-cE Wa-THO®,
WA-THU’-CE WI’-GI-E (THE BLACK BEAR).

By Wa-xTHI’-zH1.

(Fre@ranslation, p. 148; literal translation, p. 557.)

He’-dsi xtsi a’, a bi" da, tsi ga, ;
Wa’-ca-be u-ca-ka thit-ge kshe no® a’, a bi" da, tsi ga,
Wa’-ki-gthi-gtho" tsi-the to" a’, a bi" da, tsi ga,

Ta’ ki-thi-xa bi u-zhi"-ga xtsi thit-kshe dsi a’, a bi? da tsi ga,
Wa’-ki-gthi-gtho® tsi-the to" a’, a bi" da, tsi ga,

Ni’-dse ki i-no"-the ta do® a’, a bi® da, tsi ga,

O’-k’o" wa-no®-tha zhi xtsi to" a’, a bi" da, tsi ga,

E’-ki-pa a-gthi no®-zhi"-zhi the to® a’, a bi® da, tsi ga,

Thu-e’ xtsi ¢i-thu-ce the do® a’, a bi" da, tsi ga,

A’-ba-do a-ga-ha dsi xtsi a’, a bi" da, tsi ga,

. E’-dsi xtsi hi no®-zhit to™ a’, a bi" da, tsi ga,
12.
. Thu-e’ xtsi ¢i-thu-¢e the do" a
. A’-ba-do a-tha-k’a-be dsi xtsi a’, a bi® da, tsi ga,
. Xa’-dse ba-tse thit-kshe no® a’, a bi" da, tsi ga,

16.
Wes
18.
19.

Ha’-shki pa-gthe no®-zhi"-zhi" the to® a’, a bi® da, tsi ga,
‘a bi? da, tsi ga,

He’-dsi xtsi hi no®-zhi" to" a’, a bit da, tsi ga,

Xa’-dse bastse a’, a bi® da, tsi ga, .
Thi’-thi-cki gthi no"-the to® a’, a bi? da, tsi ga,

Ni-dse ki i-no®-tha zhi to™ a, a bi? da, tsi ga.

422 THE OSAGE TRIBE. [ETH, ANN. 39

20. Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi® da, tsi ga,

21. A’-ba-do a-tha-k’a-be dsi xtsi a’, bi® da, tsi ga,

22. Ba’-xpe thit-kshe no" a’, a bi" da, tsi ga,

23. E’-dsi xtsi hi no*-zhi® to® a’, a bi" da, tsi ga,

. Thi’-thi-cki gthi no®-the thi®-kshe a’, a bi" da, tsi ga,
5. Ni-dse ki i-no"-tha zhi to" a, a bi" da, tsi ga.

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Thu-e’ xtsi ci-thu-ce the do" a’, a bi" da, tsi ga,

Ga-xa zhi"-ga ce gtha-gtha-the xtsi ge dsi a’, a bi" da, tsi ga,
Zho®’-sha-be-the hi ba-tse thi"-kshe no" a’, a bi da, tsi ga,
K’-dsi xtsi a’, a bi" da, tsi ga,

. Thi’-thi-cki gthi no"-the to® a’, a bi® da, tsi ga,

. Ni’-dse ki i-no®-tha zhi to" a’, a bi® da, tsi ga.

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32. Thu-e’ xtsi ci-thu-ce the do" a’, a bi" da, tsi ga,

33. Ga’-xa zhi"-ga ¢e gtha-gtha-the xtsi ge dsi a’, a bi" da, tsi ga,
34. Ha’-ci-hi ko" thit-kshe no® a’, a bi® da, tsi ga,

35. Thi/-be-bthi® gthi i-no"-the to" a’, a bi" da, tsi ga,

36. Ni’-dse ki i-no®-tha zhi to" a’, a bi" da, tsi ga.

37. Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi® da, tsi ga,
38. Ba’-co"-zhi"-ga do" a’, a bi" da, tsi ga,

39. A’-tha-k’a-be dsi a’, a bi" da, tsi ga,

40. I" u’-ca-ki-ba do® a’, a bi" da, tsi ga,

41. Ni’-dse ki i-no"-the ta do" a’, a bi" da, tsi ga,
42. B’-dsi xtsi hi no®-zhi" to" a’, a bi® da, tsi ga,
43. Ni’-dse.ki i-no®-tha zhi to" a’, a bi" da, tsi ga.

44, He’-dsi xtsi a’, a bi da, tsi ga,

45. Ba’-ci zhi®-ga do" a’, a bi" da, tsi ga,

46. He’-dsi xtsi hi gthi" thi"-kshe a’, a bi" da, tsi ga,

47. I’"’ zhi"-ga do-ba’, a bi" da, tsi ga,

48. Thi’-ta-the gthi i-no®-the to" a’, a bi" da, tsi ga,

49. He’-dsi xtsi a’, a bi" da, tsi ga,

50. Thi’-co®-tha tsi-the to" a’, a bi" da, tsi ga,

51. Ni’-dse ki i-no"-the ta do" a’, a bi® da, tsi ga,

52. I’ zhit-ga wi" a’, a bi" da, tsi ga,

53. Ta’-xpi a-gtho" xtsi hi gthi" thit-kshe a’, a bi" da, tsi ga,

54. Mi’ pe-tho™-ba gthi" ta do” a’, a bi" da, tsi ga,

55. E/-dsi xtsi hi gthi" thi"-kshe a’, a bi" da, tsi ga,

6. He’-dsi xtsi a’, a bi® da, tsi ga,

7. Ho®’-ba u-ca-ki-ba wi" o-pshi sho" e’-ki-the thi®-kshe a’, a bi" da,
tsi ga,

58. Wa’-gthu-shka-zhi®-ga’, a bi" da, tsi ga,

59. Ho’-to® wa-no®-k’o" thit-kshe a’, a bi® da, tsi ga,

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 423

60.

61.
62.
63.

64.
65.
66.
67.
68.
69.
. Ha’! wi-tsi-go e a’, a bi® da, tsi ga,

. Zhu’-i-ga a-tha-xi" xtsi a-zho" mi®-kshe sho® e’-ki-the thit-kshe

Ho?’-ba u-¢a-ki-ba wi" o-pshi sho" e’-ki-the thit-kshe a’, a bi® da,
tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Wa’-zhi®-ga ho-to® wa-no"-k’o® thit-kshe a’, a bi" da, tsi ga,

Ho?’-ba u-¢a-ki-ba wi" o-pshi sho" e’-ki-the thit-kshe a, a bi’ da,
tsi ga.

He’-dsi xtsi a’, a bit da, tsi ga

Wa’-ko"-da tse-ga xtsi e-tho"-be hi no" bi a’, a bi® da, tsi ga,
Tsi’-zhe-be u-hi-gthi" thit-kshe a’, a bi® da, tsi ga,

No®’-be mi ba-mo®-da-da xtsi thi"-kshe a’, a bi" da, tsi ga,
Mi’ sha-ge gi-ba-ha xtsi thi"-kshe a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

a’, a bi® da, tsi ga,

. Ha’! ni-ka-shi-ga’, a bi" da, tsi ga,
. U’-no® tha bi i-the tha-ki-the a-tha, ni-ka-shi-ga, e’-gi-a bi a’, a

bi® da, tsi ga.

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Tsi’-zhe-be i-sdu-ga dsi a’, a bi" da, tsi ga,

. U’-ci-gthe wi" hi-tse-the to" a’, a bi" da, tsi ga,

. Ga’ tse shki a’, a bi® da, tsi ga,

. Wa’-thit-e-¢ka she mo" mo®-zhi i" da’, a bi" da, tsi ga,

. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Tsi’-zhu e-tho®-ba’, a bi" da, tsi ga,

. We’-tha-wa mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. We’-tha-wa mo®-thi® bi do® shki a’, a bi® da, tsi ga,

. Zho®’-xa gi-tsi-¢a ki-the mo®-thi® ta bit da’, a bi® da, tsi ga,
. Tsi/-zhe-be tha-ta dsi a’, a bi® da, tsi ga,

. U’-ci-gthe wit hi-tse-tha bi a’, a bi" da, tsi ga,

3. Wa’-zha-zhe a’, a bi" da, tsi ga,

. Tsi’-zhu e-tho®"-ba’, a bi" da, tsi ga,

. We’-tha-wa mo*-thi" ta i tsi" da’, a bi" da, tsi ga,

. We’-tha-wa mo?-thi® bi do" shki a’, a bi® da, tsi ga,

. Zho®-xa gi-tsi-ca ki-the mo"-thi® ta bi da, a bi" da, tsi ga.

WA-THU’-CE WI’-GI-E (THE BEAVER).

He’-dsi xtsi a’, a bi" da, tsi ga,

. Wa’-zha-zhe u-dse-the pe-tho"-ba ni-ka-shi-ga tho®-ka’, a bi" da,

tsi ga,
Xtha’-xtha thi"-ge xtsi ni-ka-shi-ga tho®-ka’, a bi" da, tsi ga,

THE OSAGE TRIBE, [BTH. ANN. 39

He’-dsi xtsi a’, a bi" da, tsi ga,

Wa’-zha-zhe wi" a’, a bi® da, tsi ga,

Wa/’-dsu-ta pi-zhi wi" a’, a bi" da, tsi ga,

Zhu’-i-ga the xtsi ni-ka-shi-ga to" a’, a bi" da, tsi ga,
Zha’-be do-ga to" a’, a bi® da, tsi ga,

Zhu’-i-ga the xtsi ni-ka-shi-ga to" a’, a bi" da, tsi ga,
He’-dsi xtsi a’, a bi" da, tsi ga,

. Ni’ ki-mo®-ho® dsi xtsi a’, a bi" da, tsi ga,
. Ba’-btha-btha-xe zho" a’, a bi" da, tsi ga,
. Ni’ ba-btha-xe ga kshe a’, a bi" da, ts? ga,

Wa’-ko"-da o®-ki-tha-zha-ta bi a-thi" he 1” da’, a bi" da, tsi ga,

. Zhir’-ga zhu-i-ga o"-tha bi do” a’, a bi" da, tsi ga,
. Wa’-ko®-da a-ki-tha-zha-ta bi ki-the mo®-thi® ta bit da’, a bit da,

tsi ga,

. Ni’ thi-u-ba-he tha-ta ga kshe a’, a bit da, tsi ga,

. BE’ shki do" a’, a bi da, tsi ga,

. Thi’-u-ba-he a-gi-the a-thi he i* da’, a bit da, tsi ga,

. Zhin’-ga thi-u-ba-he gi-the mo®-thi bi do" shki a’, a bi" da, tsi ga,
. Thi’-u-ba-he i-ts’a thi"-ge ki-the mo*-thi" ta bi® da’, a bi® da,

tsi ga,

. Ni’ u-ca-gi ga kshe a’, a bi® da, tsi ga,
. E shki do® a, a bi" da, tsi ga,
4. Thi’-u-thi-xthu-k’a a-gi-the a-thit he i" da’, a bi" da, tsi ga,

Zhi*’-ga thi-u-thi-xthuk’a gi-the mo®-thi® bi do® shki a’, a bi" da,
tsi ga,

5. Thi’-u-thi-xthu-k’a i-ts’a thit-ge ki-the mo®-thi® ta bi" da’, a bi"

da, tsi ga.

He’-dsi xtsi a’, a bi" da, tsi ga,
;/ | } Nowy o/ bi® 37
Ni’ u-ba-sho? wi" a’, a bi? da, tsi ga,

Ki’-dsi xtsi hi zho® kshe a’, a bi" da, tsi ga,

. Mo®’-eto-cto-be ho"-cka do™ a’, a bit da, tsi ga
7>* oe

. Ha’-bi-ta-the gthi no®-the to™ a’, a bi" da, tsi ga,
2. Tsi’ to™ ki-the to" a, a bi® da’, tsi ga,

. * . > bor a”)
. Zhit’-ga tsi to™ ki-the mo®-thit bi do® shki a’, a bi" da, tsi ga,
. Tsi to" ki-the i-ts’a thit-ge ki-the mo®-thi® ta bi" da’, a bi® da

. . ° . Lo} . . ’ ’

tsi ga.

5. He’-dsi xtsi a’, a bi® da, tsi ga,
36.
. He’-dsi xtsi hi zho® kshe a’, a bi" da, tsi ga,
38.
. Tha’-xia-tha gthi i-he-the to™ a’, a bi" da, tsi ga,
40.
. Wa’-btha-xia-tha ¢thi i-he-a-the i da’, a bi" da, tsi ga,

Ni’ u-ba-sho® wi" a’, a bi" da, tsi ga,
Thiu’-xe zhi®-ga ho"-cka do" a’, a bi® da, tsi ga,

Mi’ hi-e ge ta ni-ka-shi-ga’, a bi" da, tsi ga,
oD . . Lo) ) d oD

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE,

. Tsi’-zhe-be i-sdu-ga dsi a’, a bi" da, tsi ga,
. Tha’-xu-e gthi i-he-the to" a’, a bi" da, tsi ga,

Ga’ tse shki a’, a bi" da, tsi ga
) . Db d

425

Wa’-thit-e-¢ka btha-xu-e gthi i-he-a-tha mo*-zhi i" da’, a bi® da,

tsi ga,

. Mi’ hi-e ge ta’, a bi" da, tsi ga,

We’-tha-wa mo®-thi® bi do® shki a’, a bi da, tsi ga,

8. O’-do® gi-tsi-¢a ki-the mo®-thi" ta bi" da’, a bi™ da, tsi ga.

He’-dsi xtsi a’, a bi" da, tsi ga,
Ni’ u-ga-xthi we-pe-tho"-ba thit-kshe a’, a bi" da, tsi ga,
He’-dsi xtsi hi sho"-kshe a’, a bi" da, tsi ga,

. Thiu’-xe zhi"-ga we-pe-tho"-ba to" a’, a bi" da, tsi ga,
. Tha’-xia-tha gthi i-he-the to" a’, a bi" da, tsi ga,
. Ga’ tse shki a’, a bi da, tsi ga,

Wa’-thi"-e-¢ka btha-xia-tha gthi i-he a-tha mo™-zhi im da’, a bit

da, tsi ga,

. Mi’ hi-e ge ta ni-ka-shi-ga’, a bi" da, tsi ga,

Wa’-btha-xia-tha gthi i-he a-the i" da’, a bi" da, tsi ga,

. Tsi’-zhe-be 1-sdu-ga dsi a’, a bi® da, tsi ga,

. Tha’-xu-e gthi i-he-the to" a’, a bit da, tsi ga,

. Ga’ tse shki a’, a bi" da, tsi ga,

. Wa’-thit-e-cka she mo" mo"-zhi i" da’, a bi da, tsi ga,
62.

Tsi’-zhu a, a bi" da’, tsi ga,
Ho®’-ga e-tho™-ba’, a bit da, tsi ga,
We’-tha-wa mo-thi" ta 1 tsi" da’, a bim da, tsi ga,

. We’-tha-wa mo®-thi® bi do" shki a’, a bi" da, tsi ga,
. O'-do” gi-tsi-ca ki-the mo®-thi® ta bit da’, a bi" da, tsi ga.

He’-dsi xtsi a’, a bi da, tsi ga,

. Ni’ u-ga-xthi wi" a’, a bi" da, tsi ga,

He’-dsi xtsi hi zho" kshe a’, a bi" da, tsi ga,
? :

. Thiu’-xe zhi"-ga ho®-¢ka do" a’, a bi? da, tsi ga,
. Tha’-xia-tha gthi i-he-the to a’, a bi" da, tsi ga,
. Mi’ hi-e ge ta ni-ka-shi-ga’, a bi® da, tsi ga,

Wa’-btha-xia-tha gthi i-he-a-the i" da’, a bi® da, tsi ga,

. Tsi’-zhe-be tha-ta dsi a’, a bi" da, tsi ga,

Tha’-xu-e gthi i-he-the to" a’, a bi® da, tsi ga,

. Ga’ tse shki a’, a bi" da, tsi ga,
7. Wa’-thi-e-cka btha-xu-e gthi i-he-a-tha mo®-zhi i" da’, a bi® da,

tsi ga,
Mi’ hi-e ge ta’, a bi" da, tsi ga,
Do . ys to}
We’-tha-wa mo®-thi" bi do shki a’, a bi" da, tsi ga,

. O/-do® gi-tsi-ca ki-the mo®-thi® ta bi" da’, a bi" da, tsi ga.

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[=r)

SOHN

19:

20.

. Ci’ thu-ce tsi-the to" a

THE OSAGE TRIBE, [ETH. ANN. 39

He’-dsi xtsi a’, a bi® da, tsi ga,

Ni’ u-ga-xthi we-sha-pe thi"-kshe dsi a’, a bi" da, tsi ga,
K’-dsi xtsi hi zho kshe a’, a bi® da, tsi ga,

Thiu’-xe zhi"-ga ho®-cka do" a’, a bi" da, tsi ga,

. Tha’-xia-tha gthi i-he-the to" a’, a bi® da, tsi ga,
. Ga’ tse shki a’, a bi" da, tsi ga,

Wa’-thi"-e-cka btha-xia-tha gthi i-he-a-tha mo®-zhi i®-da’, a bi?
da, tsi ga,

. Mi’ hi-e ge ta ni-ka-shi-ga’, a bi" da, tsi ga

Wa’-btha-xia-tha gthi i-he-a-the i" da’, a bi da, tsi ga,

. Tsi’-zhe-be tha-ta dsi a’, a bi® da, tsi ga,

Tha’-xu-e gthi i-he-the to" a’, a bi" da, tsi ga,

Ga’ tse shki a’, a bit da, tsi ga,
Wa’-thi-e-cka she-mo" mo®-shi i" da’, a bi” da, tsi ga
Y ’ : Sy)

. Tsi’-zhu a’, a bi® da, tsi ga,

Ho®’-ga e-tho®-ba’, a bi" da, tsi ga,
We’-tha-wa mo?-thi® ta 1 tsi” da’, a bi" da, tsi ga,
We’-tha-wa mo®-thi® bi do® shki a’, a bi® da, tsi ga,

. O-do® gi-tsi-ca ki-the mo®-thi" ta bit da, a bi® da, tsi ga.

WA-THU’-CE WI’-GI-E.

By Wa-tsp’-MoN-1ry,

(Free translation, p. 154; literal translation, p. 562.)

. Da’, a bi" da, tsi ga,
? - t=)

Wa’-ca-be u-ca-ka thit-ge kshe a’, a bi® da, tsi ga,
¢ . oD d * GD
Wa’-ki-gthi-etho" tsi-the to" a’, a bi" da, tsi ga,

. to) fo) . 5
Ta’ ki-thi-xa bi u-zhi"-ga xtsi thi"-kshe a’, a bi" da, tsi ga
* . Db * ays)
Wa’-ki-gthi-gtho" tsi-the to" a’, a bi" da, tsi ga,
Mo?’-zho” u-to"-ga xtsi thi"-kshe a’, a bi" da, tsi ga,
Wa’-ki-gthi-gtho® tsi-the to" a’, a bi" da, tsi ga,

* to) bo) i : . fo)
Ta’-de ha-no®-ha te a’, a bi" da, tsi ga,
He’-no®-he a’, a bi® da, tsi ga,
A’ xa-ga hi-no®-zhi"-zhi® to™ a’, a bi® da, tsi ga,
Ni’-dse ki i-no®-the ta do™ a’, a bi® da, tsi ga

: : > lie) Oo?

. O'-k’o® wa-no"-tha zhi to" a’, a bi® da, tsi ga.
. 2 he tan}

Da’, a bi" da, tsi ga,

’, a bi? da, tsi ga,

Xa’-dse ba-tse he-dse tho" a, a bi® da, tsi ga,

He’-dsi xtsi hi no®-zhi" to” a’, a bi" da, tsi ga,
Thi’-sda tsi-the to" a, a bi" da, tsi ga,

Ni’-dse ki i-no®-tha zhi to® a’, a bi" da, tsi ga,

She’ sho" thir do® a’, a bi® da, tsi ga,

Wa’-thi-e-¢ka she-mo® mo®-zhi i® da’, a bi" da, tsi ga,

LA FLESCHE ] RITE OF VIGIL—OSAGE LANGUAGE,

45.

1. Zhi’-ga mi hi-e ge ta, a bi" da, tsi ga,

427

We’-ki-i-he-the mo"-thi® ta ba do" she a-wa-kshi-mo® i" da’, a bi®

da, tsi ga,

. We’-ki-i-he-the mo®-thi" bi do™ a’, a bi" da, tsi ga,
. We’-ki-i-he-the gi-wa-ts’e-ga ki-the mo™-thi® ta ba do® she a-wa-

kshi-mo® i® da’, a bi da, tsi ga,

5. We’-go-tha a-thi® mo®-thi® bi do™ shki a’, a bi" da, tsi ga,
. Da’-do® thu-ts’a-ga zhi ki-the mo®-thi® ta ba do® she a-wa-

kshi-mo® i" da’, a bi? da, tsi ga.

. Da’, a bi® da, tsi ga,

. Ci’ thu-ce tsi-the to" a’, a bi" da, tsi ga,
. O'-cu ko®-ha xtsi hi no®-zhi® to" a’, a bi" da, tsi ga,
. Wa’-ki-gthi-gtho" tsi-the to™ a’, a bi" da, tsi ga,
. Ni’-dse ki i-no™-tha zhi thi™ a’, a bi" da, tsi ga,

2. Mi’ pe-tho®-ba gthi" ta do" a’, a bi® da, tsi ga,

O’-k’o® wa-no®-tha zhi thit a’, a bi" da, tsi ga,

. Zhot’-sha-be-the hi to® no® a’, a bi" da, tsi ga,

Thi’-do-do-xe tsi-the to" a’, a bi® da, tsi ga,
A’-ki-zhi i-tse-the to" a’, a bi® da, tsi ga,
Ni’-dse ki i-no®-the ta do® a’, a bi" da, tsi ga,
A’-ki-zhi i-tse-the to" a’, a bi® da, tsi ga,
Ni’-dse ki i-no®-tha zhi to® a’, a bit da, tsi ga,

. Wa’-thit-e-¢ka she-mo" mo®-zhi i" da’, a bit da, tsi ga,
. Zhi®’-ga mi hi-e ge ta’, a bi" da, tsi ga,
2. We’-go"-tha a-thi" mo®-thi® ta, ba do™ she a-wa-kshi-mo® i” da’,

a bi" da, tsi ga,

We’-go"-tha a thi? mo®-thi" bi do” shki a’, a bi" da, tsi ga,
. We’-go"-tha gi-wa-ts’e-ga ki-the mo®-thi ta i tsi" da’, a bi" da,

tsi ga,

We’-mo*-ka the mo®-thi® bi.do" shki a’, a bi® da, tsi ga,
. We’-mo*-ka the gi-wa-ts’e-ga ki-the mo®-thi" ta ba do™ she

a-wa-kshi-mo® 1° da’, a bi® da, tsi ga.

. Da’, a bir da, tsi ga,
. Ci’ thu-ce tsi-the to™ a’, a bi" da, tsi ga
¢ 7 ou”)
. O'-¢u go-da ko®-ha dsi xtsi a’, a bi" da, tsi ga,

Hi’ no®-zhi" to" a’, a bi" da, tsi ga,

Mot’-¢a xo-dse hi to™ no® a’, a bi" da, tsi ga,
He’-dsi xtsi hi no™-zhi" to™ a’, a bi® da, tsi ga,
Wa’-ki-gthi-gtho" xtsi thi" a’, a bit da, tsi ga,

. Ni’-dse ki i-no®-the ta do" a’, a bi" da, tsi ga,

Wa’-ki-gthi-gtho" tsi-the thit a’, a bi? da, tsi ga,
Mi’ pe-tho"-ba gthi" ta do® a’, a bit da, tsi ga,
Thi’-do-do-xe tsi-the to" a’, a bi" da, tsi ga,

92.

THE OSAGE TRIBE, [BTH. ANN. 39

A’-ki-zhi i-tse-the to" a’, a bi® da, tsi ga,
Ni’-dse ki i-no"-tha zhi to" a’, a bi® da, tsi ga,

. She’ sho" thi" do® a’, a bi® da, tsi ga,

Wa’-thi®-e-cka she-mo" mo®-zhi i" da’, a bi® da, ts ga,
Zhit’-ga mi hi-e ge ta’, a bi" da, tsi ga
fo) oD * : fates)
We’-go®-tha a-thi® mo®-thi" ta ba do" she a-wa-kshi-mo® i" da’
to} . 5]
a bi® da, tsi ga,

. We’-go"-tha a-thi" mo®-thi" bi do" shki a’, a bi" da, tsi ga,

We’-go"-tha gi-wa-ts’e-ga ki-the mo®-thi" ta ba do" she a-wa-
kshi-mo® i" da’, a bi® da, tsi ga,

We’-mo®-ka the mo®-thi® ta ba do® she-a-wa-kshi-mo" i® da’,
a bi® da, tsi ga,

We’-mo?-ka-the gi-wa-ts’e-ga ki-the mo™-thi" ta ba do she
a-wa-ksi-mo® i" da’, a bi® da, tsi ga.

Da’, a bi" da, tsi ga,

. Ci’ thu-ce tsi-the to" a’, a bi" da, tsi ga,

Ni’ u-sda xtsi ge dsi a’, a bi" da, tsi ga,
Thiu’-xe ts’a-zhi to" no" a’, a bi® da, tsi ga,
. * to}
He’-dsi xtsi hi no®-zhi" to® a’, a bi® da, tsi ga,
Wa’-ca-be do-ga to" a’, a bi" da, tsi ga,
Wa’-ki-gthi-gtho" xtsi thi" a’, a bi" da, tsi ga,
Mi’ pe-tho®-ba egthi® ta do" a’, a bi® da, tsi ga
rf oD . ry ?
Ni’-dse ki i-no®-the ta do" a’, a bi® da, tsi ga
. . * be ban
Wa’-ki-gthi-ctho" xtsi thi" a’, a bi® da, tsi ga
: D5 5 ) * te jeo-h }
Thiu’-xe ts’a-zhi to" a’, a bi" da, tsi ga
. b] ) . )
Thi’-do-do-xe tsi-the to" a’, a bi" da, tsi ga
‘ oe

. A’-ki-zhi i-tse-the to™ a’, a bi" da, tsi ga,
. ? . 5D

Ni’-dse ki i-no®-the ta do" a’, a bi da, tsi ga,
A’-ki-zhi i-tse-the to" a’, a bi" da, tsi ga,
Ni’-dse ki i-no®-tha zhi to® a’, a bi® da, tsi ga,

. She’ sho" thit do" a’, a bi" da, tsi ga,

Ga’ tse shki a’, a bi" da, tsi ga,

Wa’-thi®-e-cka she-mo® mo®-zhi i" da’, a bi" da, tsi ga,

Zhi"’-ga mi hi-e ge ta’, a bi" da, tsi ga,

We’-go"-tha a-thi" mo*-thi" ta ba do™ she a-wa-kshi-mo" i" da’,
a bi® da, tsi ga,

We’-go"-tha a-thi" mo®-thi™ bi do" shki a’, a bi" da, tsi ga,

We’-go"-tha gi-wa-ts’e-ga ki-the mo®-thi" ta ba do™ she a-wa-
kshi-mo® 1" da’, a bi" da, tsi ga,

We’-mo®-ka the mo®-thi" ta ba do™ she a-wa-kshi-mo? i" da’,
a bi" da, tsi ga,

We’-mo"-ka the mo®-thi® bi do" shki a’, a bi" da, tsi ga,

We’-mo"-ka the gi-wa-ts’e-ga ki-the mo®-thi® ta ba do® she
a-wa-kshi-mo® i" da’, a bi® da, tsi ga.

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 429

94. Da’, a bi® da, tsi ga,
95. Ci’ thu-ce tsi-the to" a’, a bi" da, tsi ga,
_ 96. Mo®’-tu-tu-be ha thir-kshe dsi a’, a bi" da, tsi ga,
97. He’-dsi xtsi hi no®-zhi® to® a’, a bi" da, tsi ga,
98. Wa’-ki-gthi-gtho" xtsi thi" a’, a bi" da, tsi ga,
99. Mo®’-zho" do"-do"-be xtsi hi no"-zhi" to™ a’, a bi" da, tsi ga,
100. Ni’-dse ki i-no®-the ta do" a’, a bi" da, tsi ga,
101. O'-k’o® wa-no?-tha hi thi" a’, a bi" da, tsi ga,
102. Mi’ pe-tho®-ba gthi® ta do” a’, a bi da, tsi ga,
103. O’-k’o® wa-no®-tha zhi thi a’, a bi" da, tsi ga,
104. Thi’-ta-the gthi i-no™-the to™ a’, a bi" da, tsi ga,
105. Ni’-dse ki i-no®-the ta do® a’, a bi" da, tsi ga,
106. Ni’-dse ki i-no®-tha zhi to® a’, a bi" da, tsi ga,
107. Ga’ tse shki a’, a bit da, tsi ga,
108. Wa’-thit-e-¢ka she-mo® mo™-zhi i" da’, a bi" da, tsi ga,
109. Zhit’-ga mi hi-e ge ta’, a bi" da, tsi ga,
110. We’-go"-tha a-thi" mo®-thi® ta ba do" she a-wa-kshi-mo® i” da’,
a bi" da, tsi ga,
111. We’-go"-tha a-thit mo®-thi" bi do™ shki a’, a bi" da, tsi ga,
112. We’-go"-tha gi-wa-ts’e-ga ki-the mo™-thi" ta ba do" she a-wa-
kshi-mo® i® da’, a bi® da, tsi ga
113. We’-mo?-ka the mo®-thi® ta ba do™ she a-wa-kshi-mo" i® da’,
a bi® da, tsi ga
114. We’-mo®-ka the mo*-thi® bi do" shki a’, a bit da, tsi ga,
115. We’-mo®-ka the gi-wa-ts’e-ga ki-the mo®-thi® ta ba do" she a-wa-
kshi mo? i" da’, a bi® da, tsi ga.

116. Da’, a bi® da, tsi ga,

117. (1' thu-ce tsi-the to® a’, a bi" da, tsi ga,

118. U’-k’u-be wi? hi no®-zhi to" a’, a bi" da, tsi ga,
119. Ni’-dse ki i-no"-tha zhi the a’, a bi" da, tsi ga,
120. Ni’-dse ki i-no"-the ta do" a’, a bi" da, tsi ga,
121. U’-k’o" wa-no?-tha zhi thi" a’, a bi" da, tsi ga,
122. Mi’ pe-tho"-ba gthi" ta do" a’, a bi" da, tsi ga,
123. O’-k’o" wa-no®-tha zhi thi" a’, a bi da, tsi ga.

124. He’-dsi xtsi a’, a bi" da, tsi ga,

125. I’ zhit-ga’, a bi® da, tsi ga,

126. A’-ki-zhi 1-tse-the to" a’, a bi" da, tsi ga,

127. 1.’ zhi®-ga pe-tho"-ba’, a bi" da, tsi ga,

128. Thi’-ta-the gthi i-tse-the to™ a’, a bit da, tsi ga,
124 A’-ki-zhi 1-tse-the to" a’, a bi" da, tsi ga,

130. Ni’-dse ki i-no™-the ta do” a’, a bit da, tsi ga,
131. Ni’-dse ki i-no®-tha zhi to" a’, a bi® da, tsi ga,
132. She’ sho" thi" do®, a bi" da, tsi ga,

430

133.
134.
135.
136.

137.
138.
139.

140.
141.

142.
143.

144.
145.
146.
147.
148.
149.
150.
151.
152.
153.
154.
155.
156.
157.
158.
159.
160.
161.
162.
163.
164.
165.
166.

167.
168.
169.
170.
Iza.

THE OSAGE TRIBE, [BTH. ANN. 39

Ga’ tse shki a’, a bi da, tsi ga,

Wa’-thi"-e-cka she mo™ mo®-zhi i" da’, a bi® da, tsi ga,

Zhit’-ga mi hi-e ge ta’, a bi" da, tsi ga,

We’-ki-k’o" the mo®-thi" ta ba do" she a-wa-kshi-mo" i@ da’,
a bi" da, tsi ga,

Tsi'-zhu zhit-ga i-ta’-i, a bi" da, tsi ga,

Wa’-zha-zhe shi®-ga i-ta e-tho"-ba’, a bi" da, tsi ga,

I’-da-¢i-hi ki-the mo®-thrm shki o® ta ba do" she a-wa-kshi-mo®
i? da’, a bi? da, tsi ga,

I’-da-ci-hi ki-the mo®-thi® bi do" shki a’, a bi® da, tsi ga,

I’-ts’a thit-ge mo®-thi® ta ba do® she a-wa-kshi-mo® i" da, a bi®
da, tsi ga,

We’-go"-tha a-thi® mo®-thi® bi do™ shki a’, a bi® da, tsi ga,

We’-mo'-ka the gi-wa-ts’e-ga ki-the mo"-thit ta ba do® she
a-wa-kshi-mo? i" da’, a bi® da, tsi ga.

Da’, a bi® da, tsi ga,

Ci’ thu-¢e tsi-the to™ a’, a bi" da, tsi ga,

T’’ pa-ci wi" hi no"-zhi" to® a’, a bi® da, tsi ga,

Mo®’-sho?-dse wi" hi no®-zhi® to" a’, a bi da, tsi ga,

Ni’-dse ki i-no®-tha zhi the a’, a bi® da, tsi ga,

Ni’-dse ki i-no®-the ta do" a’, a bi® da, tsi ga,

O/-k’o® wa-no"-tha zhi thi® a’, a bi da, tsi ga,

Mi’ pe-tho"-ba gthi" ta do" a’, a bi" da, tsi ga,

O’-k’o" wa-no"-tha zhi thi" a’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Tsi’ e-ta-thi-sho" xtsi hi no®-zhi® to® a’, a bi® da, tsi ga,

Tsi’-zhe-be i-sdu-ga dsi xtsi a’, a bi" da, tsi ga,

U’-ba-mo?-xe hi no®-zhi" to® a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Tsi’ u-xta xtsi i-the ki-the to" a’, a bi" da, tsi ga,

Gu’-dsi i-gthi-ge no" a’, a bi" da, tsi ga,

Gu’-dsi i-gthit-ge do" a’, a bi" da, tsi ga,

Tsi’-u-thu-ga tha-gthi® xtsi sho" i-ki-the to" a’, a bi® da, tsi ga,

Tsi’ u-xta xtsi i-the ki-the to" a’, a bi" da, tsi ga,

Tsi’ u-ho"-ba thi®-ge xtsi sho" i-ki-the to" a’, a bi" da, tsi ga,

Tsi/-zhe-be wi-ta a’, a bi® da, tsi ga,

Wa/’-ko"-da i" da’, a bi? da, tsi ga,

Be’ 0®-wo?-ga-¢’i" ba tho® ta zhi sho" e-ki-the to® a’, a bi® da,
tsi ga,

He’-dsi xtsi a’, a bi® da} tsi ga,

Ni’-dse ki i-no®-the thit-kshe a’, a bi" da, tsi ga,

Mi’ pe-tho®-ba gthi® ta do™ a’, a bi® da, tsi ga,

Ni’-dse ki i-no®-the thit-kshe a’, a bi® da, tsi ga,

Sho"’ thit-ke it da’, a bi" da, tsi ga,

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 431

172.
173.
174.
175.
176.
Wire

178.
179.

180.

181.
182.
183.
184.
185.
186.
187.
188.

189.
190.
19:
192.

193.
194.
195.
196.
IMS fe
198.

199.

200.
201.
202.
203.
204.
205.

206.
207.
208.
209.

Mi’ o®-ba sha-pe hi thit-kshe a’, a bi" da, tsi ga,

Ga’ sho® xtsi do" a’, a bi® da, tsi ga,

U’-thu-ha we-to"-i" ki-the thit-kshe a’, a bi da, tsi ga,

Zhu’-i-ga ki-to"-be thit-kshe a’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Zhu’-i-ga thit-ge xtsi pshi mi®-kshe sho" e-ki-the thi®-kshe a’,
a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga o®-tha ba tho®-ta xtsi mi®-kshe sho" e’-ki-the
thit-kshe a’, a bi" da, tsi ga,

Zhi®’-ga u-no® o®-tha ba tho"-ta xtsi mi®-kshe sho" e-ki-the thit-
kshe a’, a bi® da, tsi-ga.

Da’, a bi? da, tsi ga,

She’ sho" thi" do" a’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga o®-the ta i tsi" da’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga o"-tha bi do” a’, a bi" da, tsi ga,

(i/-pa-hi thi-¢tu-the ga te a’, a bi® da, tsi ga,

U’-no® a-gi-the mi®-kshi® da’, a bi" da, tsi ga,

Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

(i’-pa-hi thi-¢tu-the a bi i-the ki-the mo®-thi" ta i tse a, zhi"-ga’,
a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

I’-ts’a thi®-ge mo"-thi® ta 1 tsi" da’, a bi" da, tsi ga,

Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo"-thi® ta i tse a, zhi"-ga’, a bi" da, tsi ga.

Da’, a bi® da, tsi ga,

Ga’ no®-zhi® da’, a bi® da, tsi ga,

Hi’-ko" ba-¢’i®-tha ga tse shki a’, a bi® da, tsi ga,

Hi’-ko® u-no® a-gi-the mi®-kshi" da’, a bi" da, tsi ga,

Zhi®’-ga no® hi do a’, a bi da, tsi ga,

Hi’-ko® ba-c’i?-tha a bi i-the ki-the mo®-thi® tai tse a’, zhi®-ga’,
a bi" da, tsi ga,

Zhi"’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga.

Da’, a bi® da, tsi ga,

Tse’-wa-tse u-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga,

Hy’ shki do” a’, a bi® da, tsi ga,

U'-no® a-gi-the mi®-kshi® da’, a bi da, tsi ga,

Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

Tse-wa-tse u-ga-wa a bi i-the ki-the mo*-thi® ta 1 tse a’, zhi"-ga’,
a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga o"-tha bi do” a’, a bi" da, tsi ga,

T’-ts’a thi"-ge mo®-thi® ta 1 tsi" da’, a bi" da, tsi ga,

Zhi"’-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tse a’. zhi®-ga’- a bi" da, tsi ga.

te

bdo hw
bt bw bw bv
Ni

[o>]

to

. Zhit’-ga zhu-i-ga o"-tha bi do® a
. Thiu’-e ga-gthe-ce a bi i-the ki-the mo*-thi® ta bi tsi® da’, a bit

son OOns

THE OSAGE TRIBE, [ETH. ANN. 39

Da’, a bi" da, tsi ga,

U’-mu-ta ga-wa ga thit-kshe shki a’, a bi" da, tsi ga,

Kt’ shki do" a’, a bi® da, tsi ga,

U’-no™ a-gi-the mi"-kshi® da’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga o"-tha bi do® a’, a bi" da, tsi ga,

U’-mu-ta ga-wa a bii-the ki-the mo*-thi® ta i tse a’, zhi"-ga’, a
bi" da, tsi ga,

Zhi’-ga zhu-i-ga o"-tha bi do® a’, a bi® da, tsi ga,

. I’-ts’a thit-ge mo®-thi® ta i tsi® da’, a bi da, tsi ga,

Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. Ts’e wa-tse-xi ki-the mo™-thi® ta 1 tse a’, zhi"-ga’, a bi da, tsi ga.

Da’, a bi da, tsi ga,

. Thiu’-e ga-gthe-ce ga kshe a’, a bi® da, tsi ga,
. E’ shki do" a’, a bi® da, tsi ga,

U’-no® a-gi-the mi®-kshi" da’, a bin da tsi ga,
‘, a bi® da, tsi ga,

da, tsi ga,

. Zhir’-ga zhu-i-ga o"-tha bi do a’, a bi" da, tsi ga,

I’-ts’a thit-ge mo®-thi® ta 1 tsi" da’, a bi® da, tsi ga,
Zhit’-ga zhu-i-ga o"-tha bi do® a’, a bi" da, tsi ga,
Ts’e’ wa-tse-xi ki-the mo"-thi® tai tse a’, zhi"-ga’, a bi" da, tsi ga.

. Da’, a bi® da, tsi, ga,

. A’-zhu ga-wa ga thit-kshe shki a’, a bi" da, tsi ga,

. E’ shki u-no® a-gi-the mi®-kshi® da’, a bi" da, tsi ga,
. Zhiv’-ga zhu-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

A’-zhu ga-wa a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi" da.
tsi ga,

Zhit’-ga zhu-i-ga o"-tha bi do™ a’, a bi® da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo®-thi® tai tse a’, zhi®-ga’, a bi® da, tsi ga.

Da’, a bi® da, tsi ga,

* to)
Hi’-zhu ga-wa ga kshe a’, a bi" da, tsi ga.
Ke’ shki do" a’, a bi® da, tsi ga,

. U’-no® a-gi-the mi®-kshi® da’, a bi® da, tsi ga,

Zhi*’-ga zhu-i-ga o®-tha bi do™ a’, a bi® da, tsi ga,

Hi’-zhu ga-wa a bi i-the ki-the mo"-thi" ta i tse a’, zhi®-ga’,
a bi® da, tsi ga,

Zhi*’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

I’-ts’a thitge mo®-thi® ta 1 tsi" da’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga o"-tha bi do® a’, a bi" da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo®-thi® tai tse a, zhi"-ga’, a bi" da, tsi ga.

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 433

247. Da’, a bi" da, tsi ga,

248. I-the-dse bi-xo" ga tse shki a, a bi" da, tsi ga,

249. Jt’ shki do" a’, a bi" da, tsi ga,

250. U’-no® a-gi-the mi™-kshi" da’, a bi" da, tsi ga,

251. Zhit’-ga no" hi do® a’, a bi" da, tsi ga,

252. I’-the-dse bi-xo" a bi i-the ki-the mo"-thi" ta i tse a’, zhi"-ga’,
a bi" da, tsi ga.

253. Da’, a bi® da, tsi ga,

254. I®’-shta-ha bi-xo® ga kshe shki a’, a bi" da, tsi ga,

255. Ei’ shki do? a’, a bi? da, tsi ga,

256. U’-no® a-gi-the mi®-kshi® da’, a bi" da, tsi ga,

257. Zhit’-ga no® hi do" a’, a bi" da, tsi ga,

258. I®’-shta-ha bi-xo" a bi i-the ki-the mo™-thi" ta i tse a’, zhi™-ga’,
a bi® da, tsi ga.

259. We’-thi-xthi u-sda ga tse shki a’, a bit da, tsi ga,

260. E’ shki do" a’, a bi" da, tsi ga,

261. Zhit’-ga no® hi do" a’, a bi" da, tsi ga,

262. We’-thi-xthi u-sda a bi i-the ki-the mo®-thi" tai tsi" da’, a bit da,
tsi ga.

263. Ta’-xpi hi" ga-ca-dse ga thi"-kshe shki a’, a bi" da, tsi ga,
264. E shki do" a’, a bi" da, tsi ga,
265. U’-no® a-gi-the mi"-kshi" da’, a bi" da, tsi ga,
266. Zhit’-ga zhu-i-ga o"-tha bi do" a’, a bi” da, tsi ga,
= = con eS ,
267. Ta’-xpi hi" ga-ca-dse a bi i-the ki-the mo®-thi" ta i tsi® da’,
a bi" da, tsi ga,
268. Zhit’-ga zhu-i-ga o®-tha bi do a’, a bi® da, tsi ga
to) 5 ) 3) pt)
269. I’-ts’a thi"-ge mo"-thi® tai tsi" da’, abi® da, tsi ga,
Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,
5 D 5) » Y D>
Ts’e’ wa-tse-xi ki-the mo"-thi" ta i tsi" da’, a bi" da, tsi ga,
Zhi’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga
to) f=) dots of
Zhit’-ga no™ hi do® a’, a bi" da, tsi ga,
Pa’-hi® cka shki i-the ki-the mo*-thi” tai tse a, zhi"-ga’, a bi" da
. ¢ . : ? SD ) ?
tsl ga.

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Da’, a bi" da, tsi ga,

. Zhit’/-ga no® hi do® a’, a bi" da, tsi ga,

Hot’-ba tha-gthi" xtsi tse a’, a bi" da, tsi ga,

Ho®’-ba u-¢a-ki-ba do-ba shki a’, a bi" da, tsi ga,

U’-hi ki-the mo*-thi® ta i tse a, zhi"-ga’, a bi" da, tsi ga.

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ior)

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Da’, a bi" da, tsi ga,

281. U’-thu-ha we-to"-i" ki-the tsi-the thit-kshe a’, a bi" da, tsi ga,
282. Tsi’-zhe-be i-sdu-ge tse a’, a bi® da, tsi ga,

3594°— 25+ 28

. Gu’-dsi hi no®-zhi" to® a
. Wa’-zhit-ga’, a bi" da, tsi ga,
. Ho’-to® wa-no"-k’o" hi no®-zhi® to® a’, a bi® da, tsi ga,

THE OSAGE TRIBE, [BTH. ANN. 39

. Hi’ no®-zhi? to" a’, a bi® da, tsi ga,
. Mo®’-zho® do®-be no®-zhi® to" a’, a bi da, tsi ga,
. Mo®’-zho" sho-dse xtsi do"-be hi no®-zhi" to™ a’, a bi® da, tsi ga.

. Zho" i-ta-xe ga-xu-xu-e kshe a-no®-k’o" hi ro®-zhi® to® a’, a bi®

da, tsi ga
’, a bi® da, tsi ga,

(i-e’ xtsi wa-no®-k’o" to" a’, a bi" da, tsi ga,

. He-dsi xtsi a’, a bi® da, tsi ga,

2. U’-ci-gthe sha-pe i-tse-the to" a’, a bi da, tsi ga,

. U’-tse-xi a’, a bi® da, tsi ga,

. Wa’-thi®-e-cka i-tse-tha zhi to" a’, a bi" da, tsi ga,

5. U'-ci-gthe sha-pe i-tse-a-the i" da’, a bi® da, tsi ga,

. Zhit’-ga mi hi-e ge ta’, a bi" da, tsi ga,

. O/-do® e no® bi no® a’, a bi" da, tsi ga,

. Sho?’ xtsi i-tse-a-the i" da’, a bi da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Ci’ thu-ce wi" i-tse-the to" a’, a bi" da, tsi ga,

. U’-¢i-gthe pe-tho®-ba i-tse-the to® a, a bi® da, tsi ga,

. Ga’ tse shki a’, a bi® da, tsi ga,

3. Wa’-thit-e-cka i-tse-a-tha mo"-zhi i" da’, a bi da, tsi ga,
. U’-ci-gthe pe-tho™-ba e no" bi no? a’, a bi" da, tsi ga,

. Sho’ xtsi i-tse-a-the i" da’, a bi da, tsi ga,

. O'-do” e no" bi no® a’, a bi® da, tsi ga,

. Sho"’ xtsi i-tse-a-the i" da’, a bi" da, tsi ga,

8. O’-do" pe-tho®-be e no® bi no® a
. Sho’ xtsi i-tse-a-the i" da’, a bit da, tsi ga.

’, a bi? da, tsi ga,

. Da’, a bi? da, tsi ga,

. Ci’ thu-ce tsi-the to™ a
. Mo®’-zho® u-da-bthu-bthu-e xtsi hi no"-zhi® to” a’, a bi da, tsi ga,
. Mo?’-hi® no®-¢a-thu xtsi hi no™-zhi® to" a’, a bi" da, tsi ga,

. Ci’ thu-ce tsi-the to" a’, a bi da, tsi ga,

. Tsi’ zhi®-ga wi? hi no®-zhi" to® a’, a bi® da, tsi ga,

. Ci’ thu-ce tsi-the to" a’, a bi" da, tsi ga,

. Ni’ ko®-ha xtsi hi no®-zhi" to" a’, a bit da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Zha’-be do-ga to a’, a bi" da, tsi ga,

. Cir-dse mo®-sho-sho-dse i-he-the to a’, a bi® da, tsi ga,

. A’-kia-¢ta i-no®-the to™ a’, a bi" da, tsi ga,

. The’ shki wa-thi"-e-cka she-mo" mo®-zhi i® da’, a bi® da, tsi ga,
. Zhi"’-ga mi hi-e ge ta’, a bi® da, tsi ga,

‘a bi® da, tsi ga,

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 435

324. We’-mo"-ka the mo®-thi® ta ba do™ she a-wa-kshi-mo® i® da’, a
bit da, tsi ga,

325. We’-mo"-ka the mo?-thi® bi do® shki a’, a bi" da, tsi ga,

326. We’-mo"-ka the gi-wa-ts’e-ga ki-the mo-thi® ta ba do® she
a-wa-kshi-mo?® i" da, a bi® da, tsi ga.

327. Da’, a bi" da, tsi ga,
328. Ni’ u-ca-gi xtsi dsi a’, a bi da, tsi ga,
329. (i?/-dse ni i-ga-pu-ki the a’, a bit da, tsi ga,
330. Ni’ ki-mo?-ho? xtsi a’, a bi® da, tsi ga,
331. Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga,
. 332. Ni’ u-ba-sho" wi" hi kshe a’, a bi® da, tsi ga,
~333. Thiu’-xe zhi"-ga’to"™ no" a’, a bi® da, tsi ga,
334. Tha’-xia-tha gthi i-he-the to” a’, a bi" da, tsi ga,
335. He’-dsi xtsi tha-xu-e gi-gthe do® a’, a bi" da, tsi ga
336. Tsi/-zhe-be i-sdu-ga dsi a’, a bi® da, tsi ga,
337. U’-tha-xu-e gthi i-he-the to a’, a bi" da, tsi ga,
338. Wa’-thit-e-¢ka btha-xu-e a-gthi mo*-zhi i" da’, a bi" da, tsi ga,
339. Zhit’-ga mi hi-e ge ta’, a bi" da, tsi ga,
340. We’-tha-wa mo"-thi® ta ba do™ btha-xu-e a-¢thi i" da’, a bi® da,
tsi ga,
341. Zhit’-ga we-tha-wa mo®-thi® bi do" a’, a bi" da, tsi ga,
342. We’-tha-wa gi-wa-ts’e-ga ki-the mo®-thi® ta i tsi" da’, a bi® da,
tsi ga.

?

348. Da’, a bi da, tsi ga,

344. Zha’-be do-ga kshe a’, a bi" da, tsi ga,

345. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi @a,

346. Ni’ ki-mo?-ho? xtsi a’, a bi® da, tsi ga,

347. Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga,

348. Ni’ u-ba-sho" we-tho®-ba thi-kshe a’, a bi® da, tsi ga,

349. He’-dsi xtsi hi to® a’, a bi" da, tsi ga,

350. Thiu’-xe zhi"-ga to" no" a’, a bi® da, tsi ga,

351. Tha’-xia-tha gthi i-he-the to a’, a bit da, tsi ga,

352. He’-dsi xtsi tha-xu-e gi a’, a bi® da, tsi ga,

353. Tsi'-zhe-be i-sdu-ge tse a’, a bi" da, tsi ga,

354. U’-tha-xu-e gthi i-he-the to a’, a bit da, tsi ga,

355. Wa’-thi"-e-cka btha-xu-e a-gthi mo*-zhi i" da’, a bi® da, tsi ga,

356. Zhi"’-ga we-tha-wa mo"-thi" ta ba do" btha-xu-e a-gthi i® da’, a
bit da, tsi ga,

57. Zhit’-ga we-tha-wa mo®-thi" bi do" a’, a bi" da, tsi ga,

58. I’-ts’a thit-ge mo®-thi" ta 1 tsi” da’, a bi® da, tsi ga.

359. Da’, a bi® da, tsi ga,
360. Zha’-be do-ga kshe a’, a bi® da, tsi ga,
361. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga,

436 THE OSAGE TRIBE. [ETH. ANN. 39

362. Ni’ ki-mo®-ho® xtsi a’, a bi" da, tsi ga,

363. Ba’-btha-btha-xe kshe a’, a bi® da, tsi ga,

364. Ni’ u-ba-sho® tha-bthi" hi kshe a’, a bi" da, tsi ga,

365. Thiu’-xe zhi®-ga to™ no® a’, a bi® da, tsi ga,

366. Tha’-xia-tha gthi i-he-the to™ a’, a bi® da, tsi ga,

367. He’-dsi xtsi tha-xu-e gi a’, a bi® da, tsi ga,

368. Tsi’-zhe-be i-sdu-ge tse a’, a bi" da, tsi ga,

369. U’-tha-xu-e gthi i-he-the to™ a’, a bi" da, tsi ga,

370. Wa’-thi®-e-cka btha-xu-e a-gthi mo®-zhi i" da’, a bi® da, tsi ga,

371. Zhi"’-ga we-tha-wa mo*-thi® ta ba do® Etha-xu-e a-gthi i® da’,
a bi da, tsi ga.

372. Da’, a bi® da, tsi ga,

373. Zha’-be do-ga kshe a’, a bi® da, tsi ga,

374. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi da, tsi ga,

375. Ni’ u-ba-sho® we-do-ba thit-kshe a’, a bi" da, tsi ga,

376. Thiu’-xe zhi®-ga to™ no® a’, a bi® da, tsi ga,

377. Tha’-xia-tha gthi i-he-the to® a’, a bi® da, tsi ga,

378. He’-dsi xtsi tha-xu-e gi-gthe do" a’, a bi da, tsi ga,

379. Tsi’-zhe-be i-sdu-ge tse a’, a bi" da, tsi ga,

380. U’-tha-xu-e gthi i-he-the to" a’, a bi da, tsi ga,

381. Wa’-thit-e-cka btha-xu-e a-gthi mo®-zhi i" da’, a bi" da, tsi ga,

382. Zhi"’-ga mi hi-e ge ta’, a bi" da, tsi ga,

383. We’-tha-wa mo®-thi" ta ba do" btha-xu-e a-¢thi i" da’, a bi" da,
tsi ga.

384. Da’, a bi® da, tsi ga,
385. Zha’-be dosga kshe a’, a bi" da, tsi ga,
386. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi da, tsi ga,
387. Ni’ ki-mo®-ho® xtsi a’, a bi" da, tsi ga,
: ) + ed bol
388. Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga,
389. Ni’ u-ba-sho" we-ca-to® thit-kshe a’, a bi® da, tsi ga,
390. E’-dsi xtsi hi kshe a’, a bi" da, tsi ga,
» rod
391. Thiu’-xe zhi"-ga to" no” a’, a bi" da, tsi ga,
392. Tha’-xia-tha ethi i-he-the to" a’, a bit da, tsi ga,
393. He’-dsi xtsi tha-xu-e gi-gthe do" a’, a bit da, tsi ga,
394. Tsi’-zhe-be i-sdu-ge tse a’, a bi” da, tsi ga
. fo} a2 ted)
395. U’-tha-xu-e gthi i-he-the to" a’, a bit da, tsi ga,
? . co
396. Wa’-thit-e-cka btha-xu-e a-gthi mo*-zhi i" da’, a bit da, tsi ga,
397. Zhi*-ga we-tha-wa mo?-thi" ta ba do® btha-xu-e a-gthi i" da,
e to" a’, a bi" da, tsi ga.

398. Da’, a bi? da, tsi ga,

399. Zha’-be do-ga kshe a’, a bi" da, tsi ga,

400. Ni’ u-¢a-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga,
401. Ni’ ki-mo®-ho® xtsi a’, a bit da, tsi ga,

LA FLESCH] RITE OF VIGIL—OSAGE LANGUAGE. 437

402.
403.
404.
405.
406.
407.
408.
409.
410.

411.
412.
413.
414.
415.
416.
417.
418.
419.
420.
421.
422.

He

q=
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c& GO or

He CO

Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga,

Ni’ u-ba-sho" sha-pe hi kshe a’, a bi" da, tsi ga,

Thiu’-xe zhi"-ga to" no" a’, a bi" da, tsi ga,

Tha’-xia-tha gthi i-he-the to" a’, a bi" da, tsi ga,

K’-dsi xtsi tha-xu-e gi a’, a bi" da, tsi ga,

Tsi/-zhe-be i-sdu-ge tse a’, a bi" da, tsi ga,

U’-tha-xu-e gthi i-he-the to™ a, a bi® da, tsi ga,

Wa’-thi-e-cka btha-xu-e a-gthi mo"-zhi i" da’, a bi" da, tsi ga,

Zhi"’-ga we-tha-wa mo®-thi® ta ba do® btha-xu-e a-gthi i" da’,
a bi" da, tsi ga.

Da’, a bi" da, tsi ga,

Zha'-be do-ga kshe a’, a bi" da, tsi ga,

Ni’ u-¢a-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga,

Ni’ u-ba-sho" we-pe-tho"-ba thit-kshe a’, a bi" da, tsi ga,

He’-dsi xtsi hi kshe a’, a bi" da, tsi ga,

Thiu’-xe zhi®-ga to" no" a’, a bi" da, tsi ga,

Tha’-xia-tha gthi i-he-the to" a’, a bi" da, tsi ga,

B}’-dsi xtsi tha-xu-e gi a’, a bi® da, tsi ga,

Tsi’-zhe-be i-sdu-ge tse a’, a bit da, tsi ga,

U’-tha-xu-e gthi i-he-the to" a’, a bi® da, tsi ga,

Wa’-thir-e-cka btha-xu-e a-gthi mo"-zhi i" da’, a bi" da, tsi ga,

Zhi"’-ga we-tha-wa mo®-thi® ta ba do" btha-xu-e a-gthi i" da’,
a bi" da, tsi ga.

Da’, a bi da, tsi ga,
Ni’ u-¢a-gi xtsi dsi a’, a bi" da, tsi ga,

. (ir’-dse ni i-ga-pu-ki the a’, a bi" da, tsi ga,

- Ni’ ki-mo®-ho" xtsi a’, a bi® da, tsi ga,

. Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga,

. Ni’ u-ba-sho" wi" hi kshe a’, a bi" da, tsi ga,

. Thiu’-xe zhi?-ga to™ no" a’, a bi" da, tsi ga,

. Tha’-xia-tha gthi i-he-the to" a’, a bi" da, tsi ga,

. He’-dsi xtsi tha-xu-e gi-gthe do" a’, a bi" da, tsi ga,

. Tsi’-zhe-be tha-ta tse a’, a bi" da, tsi ga,

. U’-tha-xu-e gthi i-he-the to" a’, a bi" da, tsi ga,

. Wa’-thi"-e-¢ka btha-xu-e a-gthi mo®-zhi i" da, a bi" da, tsi ga,
. Zhi’-ga mi hi-e ge ta’, a bi" da, tsi ga,

. We’-tha-wa mo®-thi® ta ba do" btha-xu-e a-gthi i" da’, a bi" da,

tsi ga,

. Zhit’-ga we-tha-wa mo®-thi® bi do® a’, a bi" da, tsi ga,
8. We-tha-wa gi-wa-ts’e-ga ki-the mo®-thi® ta i tsi" da, a bi® da,

tsi ga.

1 Das a bit da, ts ea,
. Zha’-be do-ga kshe a’, a bi" da, tsi ga,
tan} I * oD

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5. U’-tha-xu-e gthi i-he-the to® a’,
). Wa’-thi"-e-cka btha-xu-e a-gthi mo"-zhi i" da’, a bi® da, tsi ga,
. Zhit/-ga we-tha-wa mo®-thi® ta ba do® btha-xu-e a-gthi i" da’,

THE OSAGE TRIBE, [ETH. ANN. 39

. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga,

. Ni’ ki-mo®-ho® xtsi a’, a bi" da, tsi ga,

. Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga,

. Ni’ u-ba-sho" we-tho®-ba thi"-kshe a’, a bi" da, tsi ga,
. He’-dsi xtsi hi to® a’, a bit da, tsi ga,

3. Thiu’-xe zhi®-ga to" no" a’, a bi® da, tsi ga,

. Tha’-xia-tha gthi i-he-the to® a’, a bi" da, tsi ga,

. He’-dsi xtsi tha-xu-e gi a’, a bi" da, tsi ga,

. Tsi/-zhe-be tha-ta tse a’, a bi" da, tsi ga,

U’-tha-xu-e gthi i-he-the to" a’, a bi" da, tsi ga,

Wa’-thi-e-cka btha-xu-e a-gthi mo*-zhi i" da’, a bi® da, tsi ga,

Zhi®’-ga we-tha-wa mo"-thi® ta ba do® btha-xu-e a-gthi i" da’,
a bi® da, tsi ga,

. Zhit’-ga we-tha-wa mo®-thi® bi do" a’, a bi" da, tsi ga,

I’-ts’a thi"-ge mo®-thi® ta i tsi" da’, a bi® da, tsi ga. .

Da’, a bi" da, tsi ga,
Zha’-be do-ga kshe a’, a bi" da, tsi ga,

. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga,

Ki/-mo"-ho? xtsi a’, a bi" da, tsi ga,
Ba’-btha-btha-xe kshe a’, a bi® da, tsi ga,

. Ni’ wba-sho" tha-bthi" hi kshe a’, a bi da, tsi ga,
. Thiu’-xe zhi®-ga to" no" a’, a bi® da, tsi ga,

2. Tha’-xia-tha gthi i-he-the to™ a
3. He’-dsi xtsi tha-xu-e gi a’, a bi" da, tsi ga,
4. Tsi’-zhe-be tha-ta tse a’, a bi" da, tsi ga,

/

, a bi® da, tsi-ga,
/

a bi" da, tsi ga,

a bi® da, tsi ga.

. Da’, a bi® da, tsi ga,
. Zha’-be do-ga kshe a’, a bi® da, tsi ga,
. D>
. Ni’-u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga,
. Ni’ u-ba-sho" we-do-ba thi®-kshe a’, a bi" da, tsi ga,
2. Thiu’-xe zhi®-ga to™ no® a’, a bi" da, tsi ga,
. Tha’-xia-tha gthi i-he-the to" a’, a bit da, tsi ga,
. He’-dsi xtsi tha-xu-e gi-gthe do" a’, a bit da, tsi ga
Sie Tt =| : om)
. Tsi’-zhe-be tha-ta tse a’, a bi® da, tsi ga,
. U'-tha-xu-e gthi i-he-the to" a’, a bi" da, tsi ga,
. Wa’-thit-e-cka btha-xu-e a-gthi mon-zhi i" da’, a bi" da, tsi ga
S ? * ,
. Zhit’-ga mi hi-e ge ta’, a bi® da, tsi ga,
oD Dm . ‘s Db
. We’-tha-wa mo?-thi® ta ba do® btha-xu-e a-gthi i" da’, a bi" da,

tsi ga.

439

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE.

480. Da’, a bi® da, tsi ga,

481. Zha’-be do-ga kshe a’, a bi da, tsi ga,

482. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi™ da, tsi ga,

483. Ni’ ki-mo®-ho® xtsi a’, a bi" da, tsi ga,

484. Ni’ ba-btha-xe kshe a’, a bi" da, tsi ga,

485. Ni’ u-ba-sho" we-ca-to" thi"-kshe a’, a bi" da, tsi ga,

486. E’-dsi xtsi hi kshe a’, a bi" da, tsi ga,

487. Thiu’-xe zhi®-ga to" no® a’, a bi® da, tsi ga,

488. Tha’-xia-tha gthi i-he-the to™ a’, a bi™ da, tsi ga,

489. He’-dsi xtsi tha-xu-e gi-gthe do® a’, a bi" da, tsi ga,

490. Tsi’-zhe-be tha-ta tse a’, a bi" da, tsi ga,

491. U’-tha-xu-e gthi i-he-the to" a’, a bi" da, tsi ga,

492. Wa’-thi"-e-cka btha-xu-e a-gthi mo"-zhi i" da’, a bi" da, tsi ga,

493. Zhit’-ga we-tha-wa mo®-thi® ta ba do® btha-xu-e a-gthi i" da,
e to" a’, a bi® da, tsi ga.

494. Da’, a bi" da, tsi ga,

495. Zha’-be do-ga kshe a’, a bi" da, tsi ga,

496. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga,

497. Ni’ ki-mo®-ho® xtsi a’, a bi" da, tsi ga,

498. Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga,

499. Ni’ u-ba-sho" sha-pe hi kshe a’, a bi” da, tsi ga,

500. Thiu’-xe zhi"-ga to" no" a’, a bi? da, tsi ga,

501. Tha’-xia-tha gthi i-he-the to" a’, a bi" da, tsi ga,

502. E’-dsi xtsi tha-xu-e gi a’, a bi" da, tsi ga,

503. Tsi’-zhe-be tha-ta tse a’, a bi" da, tsi ga,

504. U’-tha-xu-e gthi i-he-the to" a’, a bi" da, tsi ga,

505. Wa’-thiv-e-¢ka btha-xu-e a-gthi mo™-zhi i" da’, a bi" da, tsi ga,

506.

Zhi"-ga we-tha-wa mo*-thi™ ta ba do" btha-xu-e a-gthi i® da,

a bi" da, tsi ga.

Sone 1.

(Free translation, p. 172; literal translation, p. 571.)
alt,

Ni-ka wi® e thi a-gi bi no,

Thi® a-gi-bi no®, thi" a-gi bi no™ ho,
Wa-ho-shi-ge do" thi" a-gi bi nos,
Thi® a-gi bi no®, thi" a-gi bi no,
Ni-ka wi" e thi" a-gi bi no.

2.

Ni-ka wi® e thi a-gi bi no,

Thi a-gi bi no*, thi" a-gi bi no™ ho,
T-e do" a-thi® a-do" thi" a-gi bi nos,
Thi® a-gi bi no*, thi" a-gi bi no2,
Ni-ka wi" e thi" a-gi bi no*.

440

THE OSAGE TRIBE,

3.

Ni-ka wi® e thi" a-gi bi no,

Thi® a-gi bi no®, thi" a-gi bi no™ ho,
T-e gtho®-the a-do® thi® a-gi bi no,
Thi® a-gi bi no, thi® a-gi bi no,
Ni-ka wi" e thi" a-gi bi no*.

Sone 2.
(Freetranslation, p. 173; literaltranslation, p. 572.)

Il.

The thi®-kshe i-ta wi-kshi-the,

The thi"-kshe i-ta wi-kshi-the,

The-thi®-kshe i-ta wi-kshi-the,

The-thi®-kshe i-ta wi-kshi-the,

The thi®-kshe i-ta wi-kshi-the the the he the,
Wa-ho-shi-ge do® i-ta wi-kshi-the,
The-thi*-kshe i-ta wi-kshi-the,

The thi®-kshe i-ta wi-kshi-the,

The-thi2-kshe i-ta wi-kshi-the,

The thi®-kshe i-ta wi-kshi-the.

2.

The thi®-kshe i-ta wi-kshi-the,
The thi®-kshe i-ta wi-kshi-the,
The thi*-kshe i-ta wi-kshi-the,
The thi®-kshe i-ta wi-kshi-the,
The thit-kshe i-ta wi-kshi-the the the he the,
T-e do® a-thi® i-ta wi-kshi-the,
The thi*-kshe i-ta wi-kshi-the,
The thi*-kshe i-ta wi-kshi-the,
The thi-kshe i-ta wi-kshi-the,
The thi®-kshe i-ta wi-kshi-the.

Sone 3.

(Freetranslation, p. 174; literal translation, p. 572.)
lp

Dsi tsi-tha thi", dsi tsi-tha thi he,
T-e do’, a-thi™ she-thu a-thi® a-gi bi no®,
Dsi tsi-tha thi", dsi tsi-tha thi,
Dsi tsi-tha thi", dsi tsi-tha thi,
Dsi tsi-tha thi" he,
T-e ta thi she-thu a-thi" a-gi bi no2,’
Dsi tsi-tha this.
2:

Dsi tsi-tha thi", dsi tsi-tha thi® he,

T-e tse she-thu a-thi® a-gi bi no®,

Dsi tsi-tha thi*, dsi tsi-tha thi,

Dsi tsi-tha thi», dsi tsi-tha thi",

Dsi tsi-tha thi" he,

T-e do® a-thi® she-thu a-thi® a-gi bi no,
Dsi tsi-tha thi*.

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 441

Sone 4.
(Free translation, p. 176; literaltranslation, p. 572.)
ke
Mo»®-thi®-ka u-thi-sho® a-gtha-bthi" e he,
Mo?-thi®-ka u-thi-sho® a-gtha-bthi" e he, a he,
I-ba ’thi® a-do® u-thi-sho® bthe hi" do a he he.
eB
Mo»®-thit-ka u-thi-sho" a-gtha-bthi" e he,
Mo»®-thi*-ka u-thi-sho® a-gtha-bthi" e he, a he,
Mo?-hi® a-thi® a-do® u-thi-sho"® bthe hi" do a he he.
3.
Mo>*-thi2-ka u-thi-sho® a-gtha-bthi" e he,
Mo»-thi2-ka u-thi-sho® a-gtha-bthi® e he a he,
We-tsi® a-thi® a-do® u-thi-sho" bthe hi* do a he he,
4,
Mo?-thi*-ka u-thi-sho” a-gtha-bthi" e he,
Mo?-thi*-ka u-thi-sho" a-gtha-bthi® a he a he,
Iti-no® a-thi® a-do® u-thi-sho® bthe hi" do a he he.
5s
Mo?-thi*-ka u-thi-sho® a-gtha-bthi® e he,
Mo®-thi®-ka u-thi-sho® a-gtha-bthi e he a he,
Wa-xthe u-thi-sho® a-tha-ha bthe hi" do a he he,
6.
Mo?-thi-ka op-she a-gtha-bthi® e he,
Mo>-thi®-ka op-she a-gtha-bthi® e he a he,
I-ba ’thi® a-do® op-she bthe hi" do a he he.
te

Mo?-thi*-ka op-she a-gtha-bthi" e he,

Mo?-thi*-ka op-she a-gtha-bthi® e he a he,

Mo?-hit a-thi a-do® op-she bthe hi" do a he he.
8.

Mo»-thi®-ka op-she a-gtha-bthi* e he,

Mo?-thi*-ka op-she a-gtha-bthi" e he a he,

We-tsi® a-thi" a-do" op-she bthe hi do a he he.
9.

Mo?-thi»-ka op-she a-gtha-bthi" e he,

Mo?-thi®-ka op-she a-gtha-bthi" e he a he,

Ki-no® a-thi" a-do® op-she bthe hi" do a he he.

10.

Mo»-thi*-ka op-she a-gtha-bthi" e he,
Mo>-thi*-ka op-she a-gtha-bthi® e he a he,
Wa-xthe a-thi= a-do" op-she bthe hi do a he he.

442

THE OSAGE TRIBE,

11.

Mo»-thi®-ka ga-gi-xe a-gtha-bthi" e he,
Mo»?-thi*-ka ga-gi-xe a-gtha-bthi e he a he,
I-ba ’thi2 a-do" ga-gi-xe bthe ni® do a he he.

12.
Mo»-thi®-ka ga-gi-xe a-gtha-bthi" e he,

Mo?-this-ka ga-gi-xe a-gtha-bthi" e he a he,
Mo?-hi" a-thi® a-do® ga-gi-xe bthe hi" do a he he.

13.

Mo»-thi®-ka ga-gi-xe a-gtha-bthi" e he,
Mo»®-thi®-ka ga-gi-xe a-gtha-bthi" e he a he,
We-tsi® a-thi= a-do" ga-gi-xe bthe hit do a he he.

14.

Mo»-thi®-ka ga-gi-xe a-gtha-bthi" e he,
Mo?-thi*-ka ga-gi-xe a-gtha-bthi" e he a he,
Ki-no® a-thi® a-do® ga-gi-xe bthe hi" do a he he.

15.
Mo?-thi®-ka ga-gi-xe a-gtha-bthi" e he,

Mo?-thi®-ka ga-gi-xe a-gtha-bthi" e he a he,
Wa-xthe a-thi® a-do"® ga-gi-xe bthe hi* do a he he.

16.

Mo»-thi®-ka ga-gi-xe a-gtha-bthi* e he,
Mo»?-thi®-ka ga-gi-xe a-gtha-bthi" e he a he,
Ho®-be a-thi® a-do" ga-gi-xe bthe hi do a he he.

Sone 5.

(Free translation, p. 178; literal translation, p. 574.)
ile

Tha-wa tse the he, the-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,
Wa-tse the he Mi-k’i" wi®-xtsi tha-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,
Wa-tse the he.
>)

Tha-wa tse the he, tha-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,
Wa-tse the he Mi-k’i tho®-ba tha-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,
Wa-tse the he.
3.

Tha-wa tse the he, tha-wa tse the he,

Tha-wa tse the he, tha-wa tse the he,

Wa-tse the he Mi-k’i® tha-bthi" tha-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,

Wa-tse the he.

[ETH. ANN, 39

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 443

4,

Tha-wa .se the he, tha-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,
Wa-tse the he Mi-k’i® do-ba tha-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,
Wa-tse the he.
5.

Tha-wa tse the he, tha-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,
Wa-tse the he Mi-k’i" ga-to" tha-wa tse the he,
Tha-wa tse the he, tha-wa tse-the he,
Wa-tse the he.
6.

Tha-wa tse the he, tha-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,
Wa-tse the he Mi-k’i" sha-pe tha-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,
Wa-tse the he.
he

Tha-wa tse the he, tha-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,
Wa-tse the he Mi-k’i" she-no® tha-wa tse the he,
Tha-wa tse the he, tha-wa tse the he,
Wa-tse the he.
Sone 6.
(Free translation, p. 182; literal translation, p. 575.)

ul

E he ha he-be ni ha-thi" a-gtha-gtha be,
He-be ni ha-thi® a-gtha-gtha be,

E he ha he-be ni ha-thi" a-gtha-gtha be,
E he ha he-be ni ha-thi® a-gtha-gtha be, -
He-be ni ha-thi® a-gtha-gtha be.

He-be ni ha-thi® a-gtha-gtha be.

Ka’-xrt Wa-rTHo®.

Sone 1.
(Free translation, p. 184; literal translation, p. 575.)

1.

Ka-xe a-tsit da ha ni wa-the,
Ka-xe a-tsi® da ha ni wa-the,
Ci ta "tsi da ha ni wa-the,

Ka-xe a-tsi® da ha ni wa-the.

2.
Ka-xe a-tsi® da ha ni wa-the,
Ka-xe a-tsi" da ha ni wa-the,

Hi ta ’tsi= da ha ni wa-the,
Ka-xe a-tsi" da ha ni wa-the.

444

THE OSAGE TRIBE,

3.

Ka-xe a-tsi® da ha ni wa-the,
Ka-xe a-tsi® da ha ni wa-the,
Zhu ta ’tsit da ha ni wa-the,
Ka-xe a-tsit da ha ni wa-the.
4,

Ka-xe a-tsi" da ha ni wa-the,
Ka-xe a-tsi" da ha ni wa-the,
A ta ’tsi" da ha ni wa-the,

Ka-xe a-tsi® da ha ni wa-the.

5.

Ka-xe a-tsi® da ha ni wa-the,
Ka-xe a-tsi® da ha ni wa-the,
Pa ta ’tsi® da ha ni wa-the,

Ka-xe a-tsi3,da ha ni wa-the.

6.

Ka-xe a-tsit da ha ni wa-the,
Ka-xe a-tsi" da ha ni wa-the,
I ta ’tsi=® da ha ni wa-the,

Ka-xe a-tsi* da ha ni wa-the.

Sone 2.

(Free translation, p. 185; literal translation, p. 576.)

Li

Ka-xe a-tsi" da ha sho" ni da we,
Ci-a hi wa ta ha sho® ni da we,
Ka-xe a-tsit da ha sho" ni da we,
Ci-a hi wa ta ha sho" ni da we,
Ka-xe a-tsi" da ha sho" ni da we.

2

a

Ka-xe a-tsi® da ha sho" ni da we,
Hi-a hi wa ta ha sho" ni da we,
Ka-xe a-tsi® da ha sho" ni da we,
Hi-a hi wa ta ha sho" ni da we,
Ka-xe a-tsi" da ha sho" ni da we.

3.
Ka-xe a-tsi" da ha sho" ni da we,
Zhu-a hi wa ta ha sho" ni da we,
Ka-xe a-tsi da ha sho" ni da we,

Zhu-a hi wa ta ha sho® ni da we,
Ka-xe a-tsi® da ha sho" ni da we.

4.

Ka-xe a-tsi" da ha sho" ni da we,
A hi wa ta ha sho" ni da we,
Ka-xe a-tsi2 da ha sho" ni da we,
A hi wa ta ha sho" ni da we,
Ka-xe a-tsit da ha sho" ni da we.

[ETH. ANN. 29

LA FLESCHDP]

RITE OF VIGIL—OSAGE LANGUAGE,

5.

Ka-xe a-tsi® da ha sho" ni da we,
Pa hi wa ta ha sho® ni da we,
Ka-xe a-tsi® da ha sho" ni da we
Pa hi wa ta ha sho® ni da we
Ka-xe a-tsi® da ha sho" ni da we.

6.

Ka-xe a-tsi" da ha sho" ni da we
I-a hi wa ta ha sho" ni da we
Ka-xe a-tsi® da ha sho" ni da we
T-a hi wa ta ha sho® ni da we
Ka-xe a-tsi" da ha sho® ni da we.

Wa-ca’-BE Wa-THON.

Sone 1.

(Free translation, p. 188; literal translation, p. 577.
ile

Mo? thi-to® ge he ta-ko i= da ha-we,
Mo* thi-to® ge he ta-ko is da ha-we he,
Mo? thi-to® ge he ta-ko i= da ha-we,
Wi a-tsi is da ha-we he,

Mo? thi-to® ge he ta-ko i= da ha-we.

2.

Mor thi-k’o ge he ta-ko i= da ha-we,
Mo? thi-k’o ge he ta-ko is da ha-we he,
Mo? thi-k’o ge he ta-ko i= da ha-we,
Wi a-tsi i7 da ha-we he,

Mo? thi-k’o ge he ta-ko i= da ha-we.

Sone 2.

(Free translation, p. 189; literal translation, p. 577.)

ils

No®-be 0-xo-dse u-wa-ni-ke no® ta-ko i da ha,
No®-be 0®-xo-dse u-wa-ni-ke no® ta-ko i= da ha,
E tho wa da da e tho wa na,

E tho wa da da e tho wa na the,

No®-be 02-xo-dse u-wa-ni-ke no® ta-ko i= da ha,

2:

No®-be 0®-ca-be u-wa-ni-ke no® ta-ko i= da ha,
No®-be 02-¢a-be u-wa-ni-ke no® ta-ko i= da ha,
E tho wa da da e tho wa na,

E tho wa da da e tho wa na the,

No*-be 0®-ga-be u-wa-ni-ke nlo® ta-ko i= da ha.

445

446

THE OSAGE TRIBE,

3.

J»-dse o-xo-dse u-wa-ni-ke no® ta-ko i" da ha,
T»-dse 02-xo-dse u-wa-ni-ke no® ta-ko i* da ha,
E tho wa da da e tho wa na,

E tho wa da da e tho wa na the,

T»-dse 02-xo-dse u-wa-ni-ke no® ta-ko i* da ha.

4.

I»-dse 0®-ca-be u-wa-ni-ke no" ta-ko i" da ha,
T»-dse 0®-ca-be u-wa-ni-ke no® ta-ko i= da ha,
E tho wa da da e tho wa na,

E tho wa da da e tho wa na the,

I=-dse 0®-ga-be u-wa-ni-ke no® ta-ko i" da ha.

5.

T»-dse 0®-ho®-ba u-wa-ni-ke no® ta-ko i" da ha,
I»-dse 02-ho®-ba u-wa-ni-ke no" ta-ko i" da ha,
E tho wa da da e tho wa na,

E tho wa da da e tho wa na the,

I»-dse 0®-ho®-ba u-wa-ni-ke no® ta-ko i® da ha,

Sone 3.
(Free translation, p. 190; literal translation, p. 578.)

ule

Tsi-go mo®-thi-k’o go"-tha bthe he,
Tsi-go mo®-thi-k’o go™-tha bthe he a he,
Do-ga mo®-thi-k’o go"-tha ha bthe hi® do ho.

2.

Tsi-go mo®-thi k’o go®-tha bthe he,
Tsi-go mo®-thi k’o go®-tha bthe he a he,
Mi-ga mo®-thi-k’o go®-tha ha bthe hi do ho.

3.

Tsi-go mo®-thi-k’o go"-tha bthe he,
Tsi-go mo®-thi-k’o go®-tha bthe he a he,

Zhi*-ga mo®-thi-k’o go®-tha ha bthe hi do ho.

4.

Tsi-go mo®-thi-k’o go®-tha bthe he,
Tsi-go mo®-thi-k’o go®-tha bthe he a he,

Ho*-ba mo2-thi-k’o go®-tha ha bthe hi* do ho,

(ETH. ANN. 39

LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE, 447

Sona 4.

(Free translation, p. 191; literal translation, p. 578.)

ile
Tsi-go, tsi-go ho,
Tsi-go wi® ’tha-the do2,
Da-ce a-the a-thi™ he no®
Tsi-go, tsi-go. tsi-go ho,
Tsi-go wi" ’tha-the do,
Da-ce a-the a-thi he no®,
Tsi-go, tsi-go, tsi-go ho.

2.
Tsi-go, tsi-go ho,
Tsi-go wi® ’tha-the do,
Ts’e i-he a-the a-thi" he, no®,
Tsi-go, tsi-go, tsi-go ho,
Tsi-go wi" ’tha-the do,
Ts’e i-he a-the a-thi" he no",
Tsi-go, tsi-go, tsi-go ho.

3.
Tsi-go, tsi-go ho,
Tsi-go wi? ’tha-the do”,
Sho-dse no® co®-ho® pa-xe a-thi® he no,
Tsi-go, tsi-go, tsi-go ho,
Tsi-go wi" ’tha-the do,
Sho-dse no" go®-ho® pa-xe a-thl" he no®,
Tsi-go, tsi-go, tsi-go ho.
4.
Tsi-go, tsi-go ho,
Tsi-go wi® 'tha-the do,
Ni-xo-dse ¢o®-ho® pa-xe a-thi® he no®,
Tsi-go, tsi-go, tsi-go ho,
Tsi-go wi" ’tha-the do,
Ni-xo-dse ¢o®-ho® pa-xe a-thi® he no®,
Tsi-go, tsi-go, tsi-go ho.

5.

Tsi-go, tsi-go ho,

Tsi-go wi® ’tha-the do®,

Wa-hi ge ¢o"-ho® pa-xe a-thi" he no2,
Tsi-go, tsi-go, tsi-go ho,

Tsi-go wi" ’tha-the do,

Wa-hi ge ¢o"-ho" pa-xe a-thi" he no2,
Tsi-go, tsi-go, tsi-go ho.

448

THE OSAGE TRIBE,
Tsr Wa-THON,

Sone 1.
Free translation, p. 197; literal translation, p. 579.)

it

A-ci-gthe no® wa-k’o" no®,

A-ci-gthe no® wa k’o® nos,

A-ci-gthe no" wa-k’o" no®, wa-k’o® no2,
A-gi-gthe no® wa-k’o" no® a he he.

2.

A-ci-gthe no" gthe-ce no,

A-ci-gthe no" gthe-ce no®,

A-ci-gthe no® gthe-ce no®, gthe-ce no,
A-ci-gthe no® gthe-ce no” a he he.

3.

A-ci-gthe no® ba-bthi no®,

A-ci-gthe no® ba-bthi no®,

A-ci-gthe no® ba-bthi no®, ba-bthi no,
A-ci-gthe no® ba-bthi no" a he he.

4,

A-gi-gthe no® bo-xa no®,

A-gi-gthe no" bo-xa no®,

A-ci-gthe no® bo-xa no", bo-xa no?,
A-ci-gthe no® bo-xa no" a he he.

5.

A-ci-gthe no® ga-mi no?,

A-ci-gthe no" ga-mi no®,

A-ci-gthe no® ga mi no®, ga-mi no?,
A-gi-gthe no" ga mi no" a he he.

6.

A-gi-gthe no" ga-dsi® no®,

A-ci-gthe no" ga-dsi® no®,

A-ci-gthe no® ga-dsi® no", ga-dsi® no®,
A-ci-gthe no® ga-dsi" no" a he he.

lf

A-ci-gthe no” xa-pe no?,
A-ci-gthe no™ xa-pe no®,
A-ci-gthe no" xa-pe no", xa-pe no?,
A-ci-gthe no" xa-pe no" a he he.
8.
A-ci-gthe no® bi-xtho® no®,
A-gi-gthe no® bi-xtho" no®,
A-ci-gthe no® bi-xtho® no®, bi-xtho® no?,
A-ci-gthe no" bi-xtho no" a he he.

[BTH, ANN. 39

LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE.

9.

A-ci-gthe no" xo-da no2,

A-ci-gthe no® xo-da-no",

A-ci-gthe no® xo-da no®, xo-da no?,
A-ci-gthe no xo-da no® a he he.

10.

A-ci-gthe no® sho-da no,

A-ci-gthe no® sho-da no2,

A-ci-gthe no® sho-da no®, sho-da no’,
A-ci-gthe no® sho-da no" a he he.

11.

A-ci-gthe no® zha-wa no,

A-ci-gthe no® zha-wa no®,

A-ci-gthe no® zha-wa no®, zha-wa no’,
A-ci-gthe no® zha-wa no" a he he.

12.

4A-Gi-gthe no" ho®-ba no2,

A-gi-gthe no® ho®-ba no2,

A-ci-gthe no® ho®-ba no®, ho®-ba no,
A-ci-gthe no® ho®-ba no a he he.

Sone 2.
(Free translation, p. 198; literal translation, p. 580.)

1.

Ci-gthe wi-ta wa-k’o" no®, hoa,
Ci-gthe wi-ta wa-k’o® nos,
Ci-gthe wi-ta wa-k’o no",
Ci-gthe wi-ta wa-k’o® no,
Ci-gthe wi-ta wa-k’o" no® hos,
Ci-gthe wi-ta wa-k’o" no® hoa,

2:

Ci-gthe wi-ta gthe-ce no® hos,
Ci-gthe wi-ta gthe-ce nos,
Ci-gthe wi-ta gthe-ce nos,
Ci-gthe wi-ta gthe-ce nos,
Ci-gthe wi-ta gthe-ce no® hoa,
Ci-gthe wi-ta gthe-ce no® ho.

3.

Ci-gthe wi-ta ba-bthi no® hos,

Ci-gthe wi-ta ba-bthi nos,

Ci-gthe wi-ta ba-bthi nos,

Ci-gthe wi-ta ba-bthi no,

Ci-gthe wi-ta ba-bthi no® hos,

Ci-gthe wi-ta ba-bthi no™ ho,
3594°—25;——_29

449

450 THE OSAGE TRIBE, [BIH. ANN. 39

4.

Ci-gthe wi-ta bo-xa no® ho,

Ci-gthe wi-ta bo-xa no,

Ci-gthe wi-ta bo-xa no,

Ci-gthe wi-ta bo-xa no,

Ci-gthe wi-ta bo-xa no® hos, .
Ci-gthe wi-ta bo-xa no® ho*.

5.

Ci-gthe wi-ta ga-mi no® ho",
Ci-gthe wi-ta ga-mi no®,
Ci-gthe wi-ta ga-mi no®*,
Ci-gthe wi-ta ga mi no”,
Ci-gthe wi-ta ga-mi no" ho®,
Ci-gthe wi-ta ga-mi no® hos.

6.

Ci-gthe wi-ta ga-dsi® no® ho,
Ci-gthe wi-ta ga-dsi® no,
Ci-gthe wi-ta ga-dsi® no*,
Ci-gthe wi-ta ga-dsi® no™,
Ci-gthe wi-ta ga-dsi® no® hos,
Ci-gthe wi-ta ga-dsi™ no® hos.

te

Ci-gthe wi-ta xa-pe no® ho®,
Ci-gthe wi-ta xa-pe no,
Ci-gthe wi-ta xa-pe no*,
Ci-gthe wi-ta xa-pe no®,
Ci-gthe wi-ta xa-pe no® ho®,
Ci-gthe wi-ta xa-pe no® ho.

’ 8.

Ci-gthe wi-ta bi-xtho" no" ho,
Ci-gthe wi-ta bi-xtho® no,
Ci-gthe wi-ta bi-xtho® no®,
Ci-gthe wi-ta bi-xtho® no®,
Ci-gthe wi-ta bi-xtho™ no” ho,
Ci-gthe wi-ta bi-xtho™ no® hos.

9.

Ci-gthe wi-ta xo-da no" ho,
Ci-gthe wi-ta xo-da no*.
Ci-gthe wi-ta xo-da no®,
Ci-gthe wi-ta xo-da no® ho,
Ci-gthe wi-ta xo-da’ no" hot.

10.

Ci-gthe wi-ta sho-da no™ ho,
Ci-gthe wi-ta sho-da no,
Ci-gthe wi-ta sho-da no*,
Ci-gthe wi-ta sho-da no*,
Ci-gthe wi-ta sho-da no® ho,
Ci-gthe wi-ta sho-da no® hor.

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 451

11.

Ci-gthe wi-ta zha-wa no” ho:,
Ci-gthe wi-ta zha-wa no,
Ci-gthe wi-ta zha-wa no®,
Ci-gthe wi-ta zha-wa no,
Ci-gthe wi-ta zha-wa no® ho,
Ci-gthe wi-ta zha-wa no" hos,

12.

Ci-gthe wi-ta ho®-ba no® hos,
Ci-gthe wi-ta ho®-ba no®,
Ci-gthe wi-ta ho®-ba no,
Ci-gthe wi-ta ho®-ba no,
Ci-gthe wi-ta ho®-ba no" hos,
Ci-gthe wi-ta ho®-ba no" hos,

U’-we Gi-po*-Br Wa-rTHo®,
Sone 3.
(Free translation, p. 200; literal translation, p. 581.)
ib

Do»-be the tse the he, do"-be the tse the,

A-ci-gthe no" ho" do®-be the tse the he,

Do*-be the tse the he, do®-be the tse the the the he the,
A-ci-gthe no" ho® do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the,

A-ci-gthe no" ho® do»-be the tse the.

2.

Do*-be the tse the he, do®-be the tse the,

Gthe-ge ge no ho® do®-be the tse the he,

Dor-be the tse the he, do®-be the tse the the the he the,
Gthe-ce ge no" ho" do®-be the tse the he,

Do»-be the tse thehe, do®-be the tse the he,

Do-be the tse the he, do®-be the tse the,

Gthe-ce ge no ho® do®-be the tse the.

3.

Do*-be the tse the he, do®-be the tse the,

Ba-bthi ge no" ho® do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the the the he the.
Ba-bthi ge no™ ho" do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the he,

Do*-be the tse the he, do®-be the tse the,

Ba-bthi ge no" ho® do®-be the tse the.

452

THE OSAGE TRIBE,

a

Do*-be the tse the he, do®-be the tse the,

Bo-xa ge no" ho" do®-be the tse the he,

Do*-be the tse the he, do®-be the tse the the the he the,
Bo-xa ge no® ho® do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the,

Bo-xa ge no® ho® do®-be the tse the.

5.

Do®-be the tse the he, do®-be the tse the,

Ga-mi ge no ho® do®-be the tse the he,

Do®-be the tse the he, do®-be the tse the the the he the,
Ga-mi ge no" ho" do®-be the tse the he,

Do»-be the tse the he, do"-be the tse the he,

Do»-be the tse the he, do®-be the tse the,

Ga-mi ge no" ho" do®-be the tse the.

6.

Do»-be the tse the he, do"-be the tse the,

Ga-dsi® ge no® ho® do®-be the tse the he,

Do®-be the tse the he, do"-be the tse the the the he the,
Ga-dsi® ge no" ho" do®-be the tse the he,

Do"-be the tse the he, do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the,

Ga-dsi® ge no® ho® do®-be the tse the.

Hes

Do®-be the tse the he, do®-be the tse the,

Xa-pe ge no" ho" do»-be the tse the he,

Do»-be the tse the he, do*-be the tse the the the he the,
Xa-pe ge no® ho® do"-be the tse the he,

Do»-be the tse the he, do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the,

Xa-pe ge no® ho" do®-be the tse the.

8.

Do*-be the tse the he, do®-be the tse the,

Bi-xtho® ge no® ho® do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the the the he the,
Bi-xtho® ge no® ho® do®-be the tse the he,

Do-be the tse the he; do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the,

Bi-xtho® ge no® ho® do®-be the tse the.

9:

Do®-be the tse the he, do-be the tse the,

Xo-da ge no" ho" do-be the tse the he,

Do-be the tse the he, do®-be the tse the the the he the,
Xo-da ge no" ho" do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the he,

Do*-be the tse the he, do®-be the tse the,

Xo-da ge no® ho® do®-be the tse the.

[BTH. ANN, 39

LA FLESCHE]

RITE OF VIGIL—OSAGE LANGUAGE, 453

10.

Do®-be the tse the he, do®-be the tse the,

Sho-da ge no" ho” do®-be the tse the he,

Do*-be the tse the he, do®-be the tse the the the he the,
Sho-da ge no® ho" do®-be the tse the he,

Do*-be the tse the he, do®-be the tse the he,

Do®-be the tse the he, do®-be the tse the,

Sho-da ge no" ho® do®-be the tse the.

11.

Do*-be the tse the he, do-be the tse the,

Zha-wa ge no™ ho" do-be the tse the he,

Do*-be the tse the he, do®-be the tse the the the he the,
Zha-wa ge no" ho" do®-be the tse the he,

Do»-be the tse the he, do®-be the tse the he,

Do®-be the tse the he, do®-be the tse the,

Zha-wa ge no" ho" do?-be the tse the.

12.

Do»-be the tse the he, do®-be the tse the,

Ho®-ba ge no" ho® do®-be-the tse the he,

Do*-be the tse the he, do®-be the tse the the the he the,
Ho®-ba ge no" ho® do®-be the tse the he,

Do*-be the tse the he, do-be the tse the he,

Do-be the tse the he, do®-be the tse the,

Ho®-ba ge no® ho® do®-be the tse the.

Sone 4.
(Free translation, p. 202; literal translation, p. 582.)

1.

A-no®-zhi"-e the he, a-no®-zhi"-e the,

Gthe-ce ge no" ho” a-no®-zhi»-e the he

A-no*-zhi"-e the he, a-no®-zhi*-e the the the he the,
Gthe-ce ge no® ho® a-no"-zhi"-e the he,
A-no®-zhit-e the he, a-no®-zhi®-e the the the he the,
Gthe-ce ge no" ho" a-no®-zhi®-e the he,
A-no"-zhi®-e the he, a-no®-zhi®-e the the the he.

2.

A-no®-zhi"-e the he, a-no®-zhi®-e the,

Ba-bthi ge no® ho® a-no®-zhi"-e the he,
A-no®-zhi"-e the he, a-no®-zhi-e the the the he the,
Ba-bthi ge no® ho" a-no®-zhi"-e the he,
A-no*-zhi"-e the he, a-no®-zhi®-e the the the he the,
Ba-bthi ge no® ho® a-no"-zhi®-e the he,
A-no*-zhi®-e the he, a-no®-zhi®-e the the the he.

454

THE OSAGE TRIBE,

3.

A-no®-zhi®-e the he, a-no®-zhi-e the,

Bo-xa ge no" ho® a-no*-zhi"-e the he,

A-no*-zhi®-e the he, a-no®-zhi-e the the the he the,
Bo-xa ge no® ho® a-no®-zhi®-e the he,

A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the,
Bo-xa ge no® ho" a-no®-zhi"-e the he,

A-no®-zhi-e the he, a-no®-zhi2-e the the the he.

4.

A-no®-zhi®-e the he, a-no®-zhi®-e the,

Ga-mi ge no" ho? a-no”-zhi"-e the he,

A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the,
Ga-mi ge no” ho® a-no®-zhi®-e the he,

A-no®-zhi®-e the he, a no®-zhi®-e the the the he the,
Ga-mi ge no® ho® a-no®-zhi®-e the he,

A-no®-zhi®-e the he, a-no®-zhi.-e the the the he.

5.

A-no®-zhi®-e the he, a-no®-zhi®-e the.

Ga-dsi® ge no" ho® a-no®-zhi®-e the he,
A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the,
Ga-dsi® ge no" ho" a no®-zhi®-e the he,
A-no®-zhi®-e the he, a-no®-zhi"-e the the the he the,
Ga-dsi® ge no" ho® a-no”-zhi*-e the he,
A-no®-zhi2-e the he, a-no®-zhi2-e the the the he.

6.

A-no®-zhi®-e the he, a-no®-zhi®-e the,

Xa-pe ge no" ho® a-no®-zhi"-e the he,

A-no®-zhi®-e the he, a-no"-zhi-e the the the he the,
Xa-pe ge no® ho® a-no®-zhi"-e the he,

A-no®-zhi®-e the he, a-no®-zhi-e the the the he the.
Xa-pe ge no™ ho" a-no®-zhi"-e the he,

A-no®-zhi"-e the he, a-no®-zhi"-e the the the he.

Up

A-no®-zhi®-e the he, a-no®-zhi"-e the,

Bi-xtho® ge no® ho® a-no®-zhi"-e the he,
A-no®-zhi®-e the he, a-no®-zhi-e the the the he the,
Bi-xtho® ge no™ ho" a-no®-zhi®-e the he,
A-no®-zhi®-e the he, a-no®-zhi-e the the the he the,
Bi-xtho® ge no® ho® a-no®-zhi®-e the he,
A-no®-zhi2-e the he, a-no®-zhi-e the the the he.

8.

A-no®-zhi®-e the he, a-no®-zhit-e the,

Xo-da ge no" ho® a-no®-zhi"-e the he,

A-no®-zhi"-e the he, a-no®-zhi®-e the the the he the,
Xo-da ge no® ho" a-no®-zhi®-e the he,

A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the,
Xo-da ge no® ho® a-no®-zhi"-e the he,

A-no®-zhi®-e the he a-no®-zhi*-e the the the he.

[BTH, ANN. 39

LA FLESCHE]

RITE OF VIGIL—OSAGE LANGUAGE.

oF

A-no®-zhi®-e the he, a-no®-zhi"-e the,

Sho-da ge no” ho” a-no®-zhi*-e the he,

A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the,
Sho-da ge no" ho® a-no®-zhi"-e the he,

A-no®-zhi»-e the he, a-no"-zhi"-e the the the he the,
Sho-da ge no" ho® a-no®-zhi"-e the he,

A-no"-zhi"-e the he a-no®-zhi*-e the the the he.

10.

A-no"-zhi®-e the he, a-no®-zhi"-e the,

Zha-wa ge no" ho" a-no®-zhi®-e the he,

A-no®-zhi®-e the he, a-no®-zhi"-e the the the he the,
Zha-wa ge no" ho® a-no*-zhi"-e the he,

A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the,
Zha-wa ge no® ho" a-no®-zhi®-e the he,
A-no®-zhi"-e the he, a-no®-zhi*-e the the the he.

ri 11.

A-no®-zhi®-e the he, a-no®-zhi®-e the,

Ho®-ba ge no® ho® a-no®-zhi"-e the he,

A-no»-zhi®-e the he, a-no®-zhi®-e the the the he the,
Ho®-ba ge no" ho® a-no®-zhi®-e the he,

A-no®-zhi"-e the he, a-no®-zhi®-e the the the he the,
Ho-ba ge no" ho® a-no®-zhi®-e the he,

A-no®-zhi®-e the he, a-no®-zhi®-e the the the he.

Sone 6.

(Free translation. p. 204; literal translation, p. 584.

ile

Tsi go-da ba do®-ba 0®-ga-tha be,

Tsi go-da ba do®-ba o®-ga-tha be,

E-dsi she a-ba wa-k’i® a-kshi bi no2,

E-dsi sha a-ba wa-k’i® a-kshi bi no®.

2:

Tsi go-da ba do®-ba o®-ga-tha be,

Tsi go-da ba do®-ba o®-ga-tha be,

E-dsi ga-tho she a-ba wa-k’i® a-kshi bi no®,
E-dsi ga-tho she a-ba wa-k’i® a-kshi bi no®.

Wa-rHo™ SHa-pPe Tse.
TSE-DO-A NI-KA I-NO*N-ZHIN WA-THO®,

Sone 1.
(Free translation, p. 208; literal translation, p. 584.)

i?
Wi-tha-no®-zhi® no®, wi tha ne®-zhi.,
Wi-tha-no®-zhis-e, Mo®-no®-ti-de,
Wi-tha-no®-zhi® no", wi tha no®-zhi.,
Wi-tha-no®-zhi®-e. wi tha no®-zhi®

455

456

THE OSAGE TRIBE.

2.

Wi-tha-no®-zhi® no®, wi tha no*-zhi,
Wi-tha-no®-zhi-e, Hiu-gthe-to*-ga,
Wi-tha-no®-zhi® no®, wi tha no®-zhi",
Wi-tha-no"-zhi®-e, wi tha no®-zhi" no®.

3.

Wi-tha-no®-zhi® no®, wi tha no®-zhi",
Wi-tha-no®-zhi*-e, (i-dse-xa-tha,
Wi-tha-no*-zhi® no®, wi tha no*-zhi?,
Wi-tha-no®-zhi*®-e, wi tha no®-zhi® no.

4.

Wi-tha-no"-zhi® no®, wi-tha no®-zhi®,
Wi-tha-no"-zhi*-e, A-ba-t’u-xa,
Wi-tha-no®-zhi® no", wi-tha-no®-zhi"
? ?
Wi-tha-no®-zhi®-e, wi-tha-no®-zhi® no",
,

«

5.

Wi-tha-no®-zhi® no®, wi-tha-no®-zhi*,
Wi-tha-no*-zhi"-e, Pa-hi-ga-zho",
Wi-tha-no®-zhi® no®, wi-tha-no®-zhi®,
Wi-tha-no®-zhi®-e, wi-tha-no®-zhi" no®.

6.

Wi-tha-no"-zhi® no®, wi-tha-no"-zhi*,
Wi-tha-no®-zhi»-e, He-thi-sdu-zha,
Wi-tha-no®-zhi® no®, wi-tha-no®-zhi*,
Wi-tha-no*-zhi»-e, wi-tha-no®-zhi® no*.

Sone 2.

(Free translation, p. 210; literal translation, p. 585.)
Ii

BE-tho®-be o®-ga-the tse he tho"-ka-e no" ho,
E-tho®-be 0®-ga-the tse he tho®-ka-e no® ho®,
E-tho"-be 0*-ga-the tse he tho-ka-e no® ho®,
Mo»-no®-ti-de 0®-ga-the tse he tho-ka-e no" ho,
BE-tho®-be o®-ga-the tse he tho®-ka-e no” ho,
E-tho®-be 0®-ga-the tse he tho®-ka-e no™ ho®.

2.

E-tho®-be o®-ga-the tse he tho®-ka-e no" ho,
E-tho®-be 0®-ga-the tse he tho"-ka-e no™ ho®,
E-tho®-be 0®-ga-the tse he tho®-ka-e no" ho®,
Hiu-gthe-to®-ga o®-ga-the tse he tho"-ka-e no® ho,
E-tho®-be o®-ga-the tse he tho®-ka-e no" ho,
E-tho®-be o®-ga-the tse he tho®-ka-e no® ho.

[BTH. ANN. 39

LA FLESCHB]

RITE OF VIGIL—OSAGE LANGUAGE.

3.

E-tho®-be 0"-ga-the tse he tho*-ka-e no hos,
E-tho®-be 0®-ga-the tse he tho-ka-e no®-hos,
E-tho®-be 0®-ga-the tse he tho2-ka-e no» ho,
Ci-dse-xa-tha 02-ga-the tse he tho®-ka-e no ho,
E-tho»-be 0*-ga-the tse he tho®-ka-e no ho,
E-tho®-be 0®-ga-the tse he tho®-ka-e no® hos,

4.

E-tho®-be 0"-ga-the tse he tho®-ka-e no" hos,
E-tho®-be 0®-ga-the tse he tho®-ka-e no» hos,
E-tho®-be 0®-ga-the tse he tho-ka-e no» hos,
He-thi-sdu-zha 0®-ga-the tse he tho-ka-e no» ho,
E-tho"-be o"-ga-the tse he tho®-ka-e no® hos,
E-tho®-be 0"-ga-the tse he tho2-ka-e no® hos.

Sone 3.

(Free translation, p. 211; literal translation, p. 586.)

ily,

Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi" da,
Wi-tsi-go a-gi bis da, wi-tsi-go a-gi bi" da,

A ha, do-ga no® a-gi bi" da,

Wi-tsi-go a-gi bi da, wi-tsi-go a-gi bi" da ha.

2.

Wi-tsi-go a-gi bis da, wi-tsi-go a-gi bi" da,
Wi-tsi-go a-gi bi da, wi-tsi-go a-gi bi da,
A ha, mi-ga no® a-gi bi" da,

Wi-tsi-go a-gi bi da, wi-tsi-go a-gi bi da.

3.

Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi" da,
Wi-tsi-go a-gi bis da, wi-tsi-go a-gi bi" da,
A ha, zhi®-ga no® a-gi bi da,

Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi da.

4,

Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi" da,
Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi da,
A ha, ki-go"-e no" a-gi bi" da,

Wi-tsi-go a-gi bi2 da, wi-tsi-go a-gi bit da.

5.

Wi-tsi-go a-gi bi* da, wi-tsi-go a-gi bi" da,
Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi" da,
A ha, pe-tho”-ba a-gi bi® da,

Wi-tsi-go a-gi bi nos, wi-tsi-go a-gi bi no.

457

458 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 4.
(Free translation, p. 213; literal translation, p. 586.)

1h

E the he, ki-a-hi tha tha, bthe da hi" da,
Ki-a-hi tha tha, bthe da hi" da,
Ki-a-hi tha tha, bthe da hi" da,
E the he, ki-a-hi tha tha, bthe da hi" da.

2.

E the he, ba-sho" i tha tha, bthe da hi da,
Ba-sho® i tha tha, bthe da hi" da,
Ba-sho® i tha tha, bthe da hi" da,
E the he, ba-sho" i tha tha, bthe da hi™ da.

3.

E the he, ga-cu i tha tha, bthe da hi" da,
Ga-cu i tha tha, bthe da hi" da,
Ga-cu i tha tha, bthe da hi" da,
E the he, ga-cu i tha tha, bthe da hi" da.

No®-xtHeE’ I-K1*-ps—k Wa-THO*.

WI’-GI-B.
(Free translation, p. 214; literal translation, p. 586.)

Da/-do" no®-xthe gi-the mo®-thi® ta ba do® a’, a bi da, tsi ga,

1*’/-etho"-ga do-ga kshe a’, a bi" da, tsi ga,

Ga’ no®-xthe gi-the mo®-thi" bi a’, a bi® da, tsi ga,

No®’-xthe gi the mo®-thi® bi do® shki a’, a bi" da, tsi ga,

Mi’ hi-e ge ta’, a bi" da, tsi ga,

No®’-xthe gi-¢a-be ki-the mo®-thi® ta bit da’, a bi? da, tsi ga,

No*’-xthe gi the mo?-thi" bi do® shki a’, a bi" da, tsi ga,

We’-ki-i-he-the gi-wa-ts’e-ga ki-the mo"-thi" ta bi a’, wi-¢o"-ga,
e-ki-a, bi a’, a bi® da, tsi ga.

ACES) be

gS

9. Da’-do" no®-xthe gi the mo®-thi® ta ba do™ a’, a bi" da, tsi ga,

10. Wa’-¢a-be u-ca-ka thi-ge kshe no" a’, a bi" da, tsi ga,

11. Ga’ no®-xthe gi the mo®-thi® bi a’, a bi" da, tsi ga,

12. No®’/-xthe gi the mo®-thi" bi do™ shki a’, a bi® da, tsi ga,

13., Mi’ hi-e ge ta’, a bi da, tsi ga,

14. No®’-xthe gi-ca-be ki-the mo"-thi® ta i tsi" da’, a bi" da, tsi ga,

15. Mi’ hi-e ge ta’, a bi® da, tsi ga,

16. We’-ki-i-he the gi-wa-ts’e-ga ki-the mo®-thi® ta bi a’, wi-¢o"-ga,
e’-ki-a bi a’, a bi" da, tsi ga.

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 459

ae
18.
. Ga’ no®-xthe gi the mo*-thi® bi a’, a bi® da, tsi ga,

. Ci’-ha u-sha-be ga thit-kshe shki a’, a bi® da, tsi ga,

. Pa’-zhu-zhe i-ta-xe sha-be ga thi®-kshe shki a’, a bi" da, tsi ga,

. No®’-xthe a-gi-the a-thi™ hit da’, a bi da, tsi ga,

. Zhit’-ga no®-xthe gi the mo®-thi" bi do" a’, a bi" da, tsi ga,

. No®/-xthe gi-ca-be ki-the mo®-thi" ta bi a’, wi-go"-ga, e’-ki-a bi a’,

bt bh bo
MIS or

Da/-do® no®-xthe gi the mo?-thi® ta ba do” a’, a bi® da, tsi ga,
Mi’-xa-¢ka To"-ga thi"-kshe no® a’, a bi" da, tsi ga,

a bi? da, tsi ga,

. Mi’ hi-e ge ta’, a bi? da, tsi ga,

No*’-xthe gi tha bi do® shki a’, a bi" da, tsi ga,
No®’-xthe gi-ca-be ki-the mo®-thi® ta bi a’, wi-¢o®-ga, e’-ki-a bi

a’, a bi® da, tsi ga.

. Da’-do® no®-xthe gi the mo®-thi® ta ba do" a’, a bi® da, tsi ga,

Wa’-zhi"-ga Wa-tha-xthi Thi"-ge thi"-kshe no" a’, a bi® da, tsi ga,
BK’ shki do” a’, a bi® da, tsi ga,

. Ci/-ha u-sha-be ga thi®-kshe shki a’, a bi" da, tsi ga,

2. No®’-xthe a-gi-the a-thim hit da’, a bi da, tsi ga,

. I*’-be 1-ta-xe sha-be ga thi™-kshe shki a’, a bi" da, tsi ga,

. Pa’-zhu-zhe i-ta-xe sha-be ga thi®-kshe shki a’, a bi" da, tsi ga,
5. No®’-xthe a-gi-the a-thi" hi da’, a bi" da, tsi ga,

. Zhi®’-ga no"-xthe gi tha bi do™ shki a’, a bi® da, tsi ga,

. No®’-xthe gi-ca-be ki-the mo®-thi® ta bi-a’, wi-co"-ga, e’-ki-a bi-a’,

a bi? da, tsi ga,

. Mi’ hi-e ge ta’, a bi" da, tsi ga,
9. No®’-xthe gi the mo®-thi® bi do® shki a’, a bi" da, tsi ga,
. No®’-xthe gi-ca-be ki-the mo®-thi" ta bi a’, wi-co"-ga, e’-ki-a bi

a’, a bi® da, tsi ga.

. Da’-do® no®-xthe gi-the mo®-thi® ta ba do" a’, a bi® da, tsi ga,

. Ta tse-he-xo-dse do" a’, a bi® da, tsi ga,

. EK’ shki do? a’, a bi® da, tsi ga,

. No®’-xthe gi the mo®-thi® ta i tsi" da’, a bi da, tsi ga,

5. Qi’-ha u-sha-be ga thi®-kshe shki a’, a bi" da, tsi ga,

. No®’-xthe a-gi-the a-thi™ hit da’, a bi" da, tsi ga,

. Pa’-zhu-zhe i-ta-xe sha-be ga thi"-kshe shki a’, a bi" da, tsi ga,
. No®’-xthe a-gi-the a-thit hit da’, a bi" da, tsi ga,

. Zhi®’-ga no®-xthe gi the mo®-thi" bi do™ shki a’, a bi" da, tsi ga,
. Mi’ hi-e ge ta’, a bi" da, tsi ga,

. No®’-xthe gi-ca-be ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,
. Tse’-xi a-shi-be a thi"-he no 1" da’, a bi" da, tsi ga,

. Xthi’ bi u-thi-go"-ha a-thi*-he shki do® a’, a bi da, tsi ga,

. Wa’-pa-hi a-bu-zha-zha-ta bi a-thi® he shki do" a’, a bi" da, tsi ga,
. Tse’-xi a-shi-be a-thi®-he no i" da’, a bi" da, tsi ga,

460 THE OSAGE TRIBE. [BTH, ANN. 39

56. Zhit’-ga zhu-i-ga tha bi do® a’, a bi" da, tsi ga,

57. Tse’-xi ga-shi-be ki-the mo®-thi® ta bi a’, wi-co®-ga, e’-ki-a bi a’,
a bi" da, tsi ga.

Sone 1.

(Free translation, p. 217; literal translation, p. 588.)
¥.

Ni-ka ¢to bi ni wa tha te ha tho ha tho,

Ni-ka ni do" e the he ha tho,

Ni-ka ni do" ha we ha tho,

Ni-ka ni do” e the he,

Ni-ka cto bi ni wa tha te ha tho. :

2.

Ho»*-ga to® bi ni wa tha te ha tho ha tho,
Ni-ka ni do" e the he ha tho,

Ni-ka ni do® ha we ha tho,

Ni-ka ni do” e the he,

Ho®-ga to" bi ni wa tha te ha tho.

mer ts.

Wa-xtha to" bi ni wa tha te ha tho ha tho,
Ni-ka ni do" e the he ha tho,

Ni-ka ni do" ha we ha tho,

Ni-ka ni do” e the he,

Wa-xtha to® bi ni wa tha te, ha tho.

4.

Mo*-sho® to® bi ni wa tha te ha tho ha tho,
Ni-ka ni do" e the he ha tho,

Ni-ka ni do” ha we ha tho,

Mo®-sho® to® bi ni wa tha te ha tho.

5.

Ta-ha to" bi ni wa tha te ha tho ha tho,
Ni-ka ni do” e the he ha tho,

Ni-ka ni do ha we ha tho,

Ni-ka ni do" e the he,

Ta-ha to® bi ni wa tha te ha tho.

6.

Pe-dse to" bi ni wa tha te ha tho ha tho,
Ni-ka ni do" e the he ha tho,

Ni-ka ni do® ha we ha tho,

Ni-ka ni do® e the he,

Pe-dse to" bi ni wa tha te ha tho.

ue

No2-xthe to® bi ni wa tha te ha tho ha tho,
Ni-ka ni do" e the he ha tho,

Ni-ka ni do" ha we ha tho,

Ni-ka ni do" e the he,

No*-xthe to bi ni wa tha te ha tho.

LA FLESCHE]

RITE OF VIGIL—OSAGE LANGUAGE,

Ni Tur’-rs—E Wa-rTHo’.
(Not given.)
Tst G1’-Ka-xE Wa-rTHo®,

Sone 1.

(Free translation, p. 218; literal translation, p. 588.)

UE

Wi-e tsi wi™ ga-xa thi"-e e,

Wi-e tsi wi® ga-xa thi"-e he the,

Ga-xa thi"-e e tsi wi-ta no® ga-xa thi®-e.
Wi-e tsi wi® ga-xa thi®-e e,

Wi-e tsi wi" ga-xa thi»-e.

2.

’ Wi-e tsi wi" ga-xa thi®-e e,
Wi-e tsi wi" ga-xa thi"-e he the,

Ga-xa thi®-e e wa-ko®-da tsi ga-xa thi®-e,

Wi-e tsi wi® ga-xa thi®-e e,
Wi-e tsi wi® ga-xa thi-e.

Sone 2.

(Free translation, p. 219; literal translation, p. 589.)
iy,

Tsi wit ga-xa thi", ga-xa thit-e he the,
Tsi wi" ga-xa thi", ga-xa thit-e he the,
Ga-xa thi", ga-xa thi®-e he the,

Tsi wi-ta no” ga-xa thi, ga-xa thit-e
Tsi wi? ga-xa thi", ga-xa thi"-e he the.

2.

Tsi-wi" ga-xa thi", ga-xa thi®-e he the,
Tsi wit ga-xa thi", ga-xa thi®-e he the,
Ga-xa thi", ga-xa thi®-e he the,

Wa-ko®-da tsi ga-xa thi", ga-xa thi®-e,
Tsi wi" ga-xa thi", ga-xa thi®-e he the.

3.

Tsi wi" ga-xa thi", ga-xa thi-e he the,
Tsi wi" ga-xa thi", ga-xa thi-e he the,
Ga-xa thi®, ga-xa thi»-e he the,

Tsi-hiu-gthe wi-ta no" ga-xa thi", ga-xa thi®-e.

Tsi wi" ga-xa thi", ga-xa thi*-e he the.

461

462 — THE OSAGE TRIBE. [BrH. ANN. 39

Zuo’ Tut’-xo% Wa-THO*
Sone 1.

(Free translation, p. 221; literal translation, p. 589.)

il

Cto the, ¢to the, ¢to the tha ni da,
Cto the, ¢to the, ¢to the tha ni da,
Cto the, ¢to the, gto the tha ni da,
Cto the, ¢to the, gto the tha ni da,
Cto the, gto the, ¢to the tha ni da,
Cto the, ¢to the, gto the tha ni da,
Cto the, cto the, ¢to the tha ni da.

2!

Tsi-zhe, tsi-zhe, tsi-zhe tha ni da,
Tsi-zhe, tsi-zhe, tsi-zhe tha ni da,
Tsi-zhe, tsi-zhe, tsi-zhe tha ni da,
Tsi-zhe, tsi-zhe. tsi-zhe tha ni da,
Tsi-zhe, tsi-zhe, tsi-zhe tha ni da,
Tsi-zhe, tsi-zhe, tsi-zhe tha nl da.

Sone 2.

(Free translation, p. 222; literal translation, p. 589.)
ile

To-xe the, to-xi ni da, to-xi ni da,
To-xe the, to-xi ni da, to xi ni da,
To-xe the, to-xi ni da, to-xi ni da,
To-xe the, to-xi ni da, to-xi ni da,
To-xe the, to-xi ni da, to-xi ni da,
To-xe the, to-xi ni da, to-xi ni da,
To-xe the, to-xi ni da, to-xi ni da.

9
“a.

Gthi he the, to-xi ni da, to-xi ni da,
Gthi he the, to-xi ni da, to-xi ni da,
Gthi he the, to-xi ni da, to-xi ni da,
Gthi he the, to-xi ni da, to-xi ni da,
Gthi he the, to-xi ni da, to-xi ni da,
Gthi he the, to-xi ni da, to-xi ni da,
Gthi he the, to-xi ni da, to-xi ni da.

ZHo™N Wr'-GI-k.
(Free translation, p. 223; literal translation, p. 590.)

A, ni-ka wa-¢a-e,

A, zho® pa-ho"-gthe gthi he tha bi kshe, ni-ka wa-¢a-e,
A, wa-thi"-e-¢ka gthi he tha ba zhi a, ni-ka wa-¢a-e,
mi hi-e ta ni-ka-shi-ga bi a, ni-ka wa-¢ca-e,

A, gthi he tha bi a, ni-ka wa-ca-e,

A, wa-gthi-he-the mo®-thi® bi do" shki, ni-ka wa-¢a-e,

is

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 463

7.

A, wa-gthi-he-the gi-wa-ts’e-ga ki-the mo™-thi" ta bi a, ni-ka
wa-¢a-e.

. A, zho® we-tho"-ba gthi he-tha bi kshe, ni-ka wa-ca-e,

A, wa-thi®-e-cka gthi he-tha ba zhi a, ni-ka wa-¢a-e,

. A, mi hi-e ge ta ni-ka-shi-ga e-ki-tho"-ba xtsi gthi ha-tha bi a,

ni-ka wa-¢a-e,

1. A, wa-gthi-he-the mo®-thi® bi do™ shki, ni-ka wa-ca-e,
2. A, wa-gthi-he-the gi-wa-ts’e-ga ki-the mo-thi" ta bi a, ni-ka

wa-ca-e.

. A, zho" we-tha-bthi® gthi he tha bi kshe, ni-ka wa-¢a-e,

. A, wa-thi"-e-cka gthi he-tha ba zhi a, ni-ka wa-ca-e,

. As mi hi-e ge ta ni-ka-shi-ga bi a, ni-ka wa-ca-e,

. A, e-ki-tha-bthi" xtsi gthi he tha bi a, bi a, ni-ka wa-ca-e,

. A, wa-gthi-he-the mo®-thi® bi do™ shki, ni-ka wa-¢a-e,

. A, wa-gthi-he-the gi-wa-ts’e-ga xtsi wi-gi-tha bi a-thi" he ta tse a,

bi a, ni-ka wa-¢a-e.

. A, zho® we-do-ba gthi he-tha bi kshe, ni-ka wa-¢a-e,

. A, wa-thi®-e-¢ka gthi he-tha ba zhi a, ni-ka wa-¢a-e,

. A, mi hi-e ge ta ni-ka-shi-ga bi a, ni-ka wa-¢a-e,

. A, e-ki-do-ba xtsi gthi he-tha bi a, bi a, ni-ka wa-ca-e,

. A, wa-gthi-he-the mo*-thi® bi do® shki, ni-ka wa-ca-e,

. A, wa-gthi-he-the gi-wa-ts’e-ga xtsi wi-gi-tha bi a-thi" he ta tse a,

bi a, ni-ka wa-ca-e.

Zuo™ Tur’-mMo% Wa-rTHO®.
Sone 1.
Free translation, p. 224; literal translation, p. 590.)
l-

Tse-the tse the thi-ho® thi-mo® tha,
Tse-the tse the thi-ho" thi-mo® tha,

Zho® thi-mo®* tha ha thi-ho®-ho® i-no® tha,
Tse-the tse the thi-ho®-ho® i-no® tha,
Tse-the tse the thi-ho®-ho® i-no®-tha,

2.

Tse-the tse the thi-ho" thi-mo®* tha,
Tse-the tse the thi-ho® thi-mo® tha,
Zho® thi-mo® tha ha thi-ho® thi-gi-da,
Tse-the tse the thi-ho® thi-gi-da,
Tse-the tse the thi-ho® thi-gi-da.

464

THE OSAGE TRIBE.

3.

Tse-the tse the thi-ho® thi-mo® tha,
Tse-the tse the thi-ho® thi-mo" tha,

Zho® thi-mo* tha ha thi-ho® xthi*-zhi tha,
Tse-the tse the thi-ho® xthi-zhi" tha,
Tse-the tse the thi-ho” xthi-zhi" tha.

4.

Tse-the tse the thi-ho® thi-mo" tha,
Tse-the tse the thi-ho® thi-mo® tha,
Zho® thi-mo® tha ha thi-ho" sho-dse tha,
Tse-the tse the thi-ho™ sho-dse tha,
Tse-the tse the thi-ho" sho-dse tha.

5.

Tse-the tse the thi-ho® thi-mo® tha,
Tse-the tse the thi-ho" thi-mo” tha,
Zho® thi-mo® tha ha thi-ho® po-e tha,
Tse-the tse the thi-ho” po-e tha,
Tse-the tse the thi-ho™ po-e tha.

Tsr’-THE Wa-THO®.
Sone 1.
(Free translation, p. 226; litera] translation, p. 591.
i

The he da-we-the, da-we-the tse he,
The he da-we-the tse he,

Po-e da-we-the, da-we-the tse he,
The he da-we-the tse he,

The he da-we-the, da-we-the tse he.

2.

The he da-we-the, da-we-the tse he,
The he da-we-the tse he,

Mo»-gthe da-we-the, da-we-the tse he,
The he da-we-the tse he,

The he da-we-the, da-we-the tse he.

3.

The he da-we-the, da-we-the tse he,

The he da-we-the tse he,

A-thi-xi-tha da-we-the, da-we-the tse he,
The he da-we-the tse he,

The he da-we-the, da-we-the tse he.

[PrH. ANN. 39

LA FLESCHD]

RITE OF VIGIL—OSAGE LANGUAGE,

Wa-po’-GaA Wa-THO®.
Sone 1.
(Free translation, p. 227; literal translation, p. 592.)

1¢

Ni-ka wi" ho® da dsi i-e hi-the to” e,
Ni-ka wi" ho® da dsi i-e hi-the to®-e the he the,
I-e hi-the to" e,

Wa-po-ga wi® ho® da dsi i-e hi-the to” e,
Ni-ka wi® ho® da dsi i-e hi-the to” e.

2.

Ni-ka wi® ho® da dsi i-e hi-the to” e,
Ni-ka wit ho® da dsi i-e hi-the to®-e the he the,
I-e hi-the to" e,

I-to®-gi-o"® wi" ho® da dsi i-e hi-the to2 e,
Ni-ka wi? ho® da dsi i-e hi-the to® e.

Sone 2.
(Free translation, p. 228; literal translation, p. 592.)

le

Pa-ce u-mo®-bthi" tha-tsi-e i" do,
Pa-cge u-mo®-bthi" tha-tsi-e i= do o ho,
Wa-po-ga wi" tha-tsi-e tho,

Pa-ce u-mo*-bthi® tha-tsi-e i do,
Pa-ce u-mo®-bthi® tha-tsi-e i" do.

2.

Pa-ce u-mo®-bthi" tha-tsi-e i= do,
Pa-ce u-mo®-bthi® tha-tsi-e is do o ho,
I-to®-gi-o® wi® tha-tsi-e tho,

Pa-ce u-mo®-bthi" tha-tsi-e i" do,
Pa-ce u-mo*-bthi® tha-tsi-e i do.

Sone 3.
(Free translation, p. 229; literal translation, p. 592.)
ale

Pa-ce the a-to® dse hi" do,
Pa-ce the a-to" dse hi" do ho,
Wa-po-ga wi® tha-tsi-e tho,
Pa-ce the a-to" dse hi* do,
Pa-ce the a-to" dse hi® do.

2.

Pa-ce the a-to® dse hi» do,
Pa-ce the a-to® dse hi" do ho,
I-to®-gi-o" wi" tha-tsi-e tho,
Pa-ce the a-to™ dse hi do,
Pa-ce the a-to™ dse hi do.

3594°—25;——30

465

466

THE OSAGE TRIBE.

3.

Pa-ce the a-to® dse hi= do,
Pa-ce the a-to™ dse hi do ho,
We-ts’a-gi-o" wi" tha-tsi-e tho,
Pa-ce the a-to" dse hi® do,
Pa-ce the a-to" dse hi do.

Ki-Ka-xe [-K1-rst® Wa-rHo®,.
Sone 1.

(Free translation, p. 231; literal translation, p. 593.)

1.

Tsi-go a-he the tse the, the the, he the,

Tsi-go a-he the tse the,

Wa-zhi" C@a-be a-he the tse the, the the, he the,
Tsi-go a-he the tse the, the the, he.

2.

Tsi-go a-he the tse the, the the, he the,

Tsi-go a-he the tse the,

Wa-zhi Xo-dse a-he the tse the, the the, he the,
Tsi-go a-he the tse the, the the, he.

3.
Tsi-go a-he the tse the, the the, he the,
Tsi-go a-he the tse the,
Gthe-do" Zhi*-ga a-he the tse the, the the, he the,
Tsi-go a-he the tse the, the the, he.

4.

Tsi-go a-he the tse the, the the, he the,

Tsi-go a-he the tse the,

Wa-k’o" Ho*-ga a-he the tse the, the the, he the,
Tsi-go a-he the tse the, the the, he.

Gru’ |-HE-THE Wa-THOY.
Sone 1.
(Free translation, p. 233; literal translation, p. 593.)

1.

Wa-zhi" ¢a-be wa-tha-tse no" e the he,
Wa-tha-tse no®, wa-tha-tse no" e the he tho,
Wa-zhi® ga-be wa-tha-tse no® e the he,
Wa-tha-tse no", wa-tha-tse no" e the he tho.

9
Wa-zhi®-xo-dse wa-tha-tse no" e the he,
Wa-tha-tse no", wa-tha-tse no" e the he tho,
Wa-zhi"-xo-dse wa-tha-tse no" e the he,
Wa-tha-tse no", wa-tha-tse no" e the he tho.

[BTH. ANN. 39

LA FLBSCHE]

RITE OF VIGIL—OSAGE LANGUAGE,

3.

Gthe-do*-zhi®-ga wa-tha-tse no® e the he,
Wa-tha-tse no", wa-tha-tse no® e the he tho,
Gthe-do*-zhi*-ga wa-tha-tse no" e the he,
Wa-tha-tse no", wa-tha-tse no® e the he tho.

4.

Wa-k’o*-ho®-ga wa-tha-tse no® e the he,
Wa-tha-tse no", wa-tha-tse no" e the he tho,
Wa-ko®-ho"-ga wa-tha-tse no" e the he,
Wa-tha-tse no", wa-tha-tse no® e the he tho.

Sone 2.
(Free translation, p. 235; literal translation, p. 594.)
le

Tsi-go mo®-thi-do® a-do*-e,

Tsi-go mo®-thi-do® a-do®-e, mo®-thi-do® a-do™-e,
Wa-zhi®-¢a-be mo®-thi-do® a-do*-e,

Tsi-go mo®-thi-do® a-do®-e, mo®-thi-do® a-do™-e.

2.

Tsi-go mo®-thi-do® a-do®-e,

Tsi-go mo®-thi-do® a-do*-e, mo®-thi-do® a-do*-e,
Wa-zhi®-xo-dse wi" mo®-thi-do" a-do"-e,

Tsi-go mo®-thi-do® a-do®-e, mo»-thi-do® a-do®-e.

3.

Tsi-go mo®-thi-do® a-do-e,

Tsi-go mo®-thi-do® a-do®-e, mo®-thi-do" a-do®-e,
Gthe-do®-zhi*-ga wi® mo®-thi-do" a-do™-e,
Tsi-go mo®-thi-do" a-do®-e, mo®-thi-do® a-do"-e,

4,

Tsi-go mo®-thi-do® a-do®-e,

Tsi-go mo"-thi-do" a-do®-e, mo®-thi-do® a-do®-e,
Wa-k’o*-ho*-ga mo®-thi-do® a-do"-e,

Tsi-go mo®-thi-do" a-do*-e, mo®-thi-do® a, do®-e,

Sone 3.
(Free translation, p. 236; literal translation, p. 594.)
iL

Tsi-go mo®-thi-do" a-gthi no®-zhi®-e.

Tsi-go mo®-thi-do® a-gthi no®-zhi®-e,
Mo?-thi-do® a-gthi no®-zhi"-e,
Wa-zhi®-ca-be mo®-thi-do® a-gthi no®-zhi-e,
Tsi-go mo»-thi-do® a-gthi no®-zhi-e,
Mo>*-thi-do® a-gthi-no®-zhi®-e.

467

468

Ook WN

THE OSAGE TRIBE,

2.

Tsi-go mo®-thi-do® a-gthi no™-zhi"-e,

Tsi-go mo®-thi-do" a-gthi no®-zhi®-e,
Mo?-thi-do® a-gthi no®-zhi®-e,
Wa-zhi®-xo-dse mo®-thi-do® a-gthi no®-zhi®-e,
Tsi-go mo®-thi-do® a-gthi no®-zhi*-e.
Mo®-thi-do® a-gthi no®-zhi®-e.

3.

Tsi-go mo®-thi-do® a-gthi no®-zhi"-e,
Tsi-go mo®-thi-do® a-gthi no®-zhi®-e,
Mo?-thi-do® a-gthi no®-zhi®-e,
Gthe-do®-zhi®-ga mo®-thi-do® a-gthi no®-zhi®-e,
Tsi-go mo®-thi-do® a-gthi no®-zhi®-e,
Mo?-thi-do® a-gthi no®-zhi®-e.

4.
Tsi-go mo®-thi-do® a-gthi no®-zhi"-e,
Tsi-go mo®-thi-do® a-gthi no®-zhi®-e,
Mo?-thi-do" a-gthi no®-zhi"-e,
Wa-k’o"-ho"-ga mo®-thi-do® a-gthi no®-zhi®-e,
Tsi-go mo®-thi-do" a-gthi no®-zhi"-e,
Mo?®-thi-do® a-gthi no®-zhi®-e.

U’-rHu-psE I-No¥%-zH1% Wa-rTHo®.
Sone 1.
(Free translation, p. 237; literal translation, p. 595.)
bi

A-ki-pa wi® da do ho pe-dse to® tha,
A-ki-pa wi" da do ho pe-dse to" tha,
A-ki-pa wi" da do ho pe-dse to” tha,
A-ki-pa wi® da do ho pe-dse to® tha.

2.
A-ki-pa wi" da do ho i-bi-k’u tha,
A-ki-pa wi® da do ho i-bi k’u tha,

A-ki-pa wi" da do ho i-bi-k’u tha,
A-ki-pa wit da do ho i-bi-k’u tha.

Ni’-psE Wa-crer W1’-GI-8.

(Free translation, p. 238; literal translation, p. 595.)

A’, a bi® da, tsi ga,

Wa’-ca-be u-ca-ka thit-ge kshe a’, a bi da, tsi ga,
Zhit’-ga zhu-i-ga o"-the ta bi" da’, a bi" da, tsi ga,
(i-pa-hi thi-c¢tu-the ga tse a’, a bi" da, tsi ga,
U’-no® a-gi-the mi™-kshe i* da’, a bi" da, tsi ga,
Zhi®’-ga no® hi do® a’, a bi" da, tsi ga,

[BTH. ANN, 39

LA FLESCH] RITE OF VIGIL—OSAGE LANGUAGE. 469

ia

8.
B).

33.

34.
35.
36.
37.

. Zhir’-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga,
. Ts’e’ wa-tse-xi ki-the mo"-thi" tai tse a, zhi"-ga’, a bi" da, tsi ga.

i/-pa-hi thi-gtu-the a bi i-the ki-the mo™-thi™ ta i tse a’,
zhi®-ga’, a bi® da, tsi ga,
Zhi?’-ga zhu-i-ga o"-tha bi do” a’, a bi" da, tsi ga,
U’-no® a bi i-the ki-the mo*-thi® ta i tse a’, zhi"-ga’, a bi® da,
tsi ga.

. Hi’-ko® ba-¢’i"-tha ga ge shki a’, a bit da, tsi ga,
. U’-no® a-gi-the mi®-kshe i" da’, a bi® da, tsi ga,

12.
. Hi’-ko® ba-¢’1"-tha a bi i-the ki-the mo"-thi® ta i tse a’, zhi"-ga’,

Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

a bi da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do™ a’, a bit da, tsi ga,
. I’-ts’a thit-ge mo®-thi® ta i tse a’, zhi®-ga’, a bi" da, tsi ga.

. Tse’-wa-tse u-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga,

. E’-shki u-no® a-gi-the mi®-kshe i® da’, a bit da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do™ a’, a bi® da, tsi ga,

. Tse’-wa-tse u-ga-wa a bii-the ki-the mo®-thi" ta i tse a’, zhi®-ga’,

a bi® da, tsi ga,
a

. Thiu’-we ga-gthe-ce ga ge shki a’, a bi" da, tsi ga,

. E’ shki u-no® a-gi-the mi®-kshe i" da’, a bit da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bit da, tsi ga,

. Thiu’-we ga-gthe-ce a bi i-the ki-the mo®-thi" ta i tse a’, zhi"-ga’,

a bi da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do? a’, a bi" da, tsi ga,
. I’-ts’a thi"-ge mo™-thi" ta 1 tse a, zhi"-ga’, a bi" da, tsi ga,
. U’-no® a bi ithe ki-the mo*-thi® ta i tse a’, zhi®-ga’, a bi da,

tsi ga.

. A’-zhu ga-wa ga tse shki a’, a bi da, tsi ga,

. U’-no® a-gi-the mi®-kshe i" da’, a bi da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

. A’-zhu-ga-wa a bi i-the ki-the mo®-thi™ ta i tse a’, zhi™-ga’,

a bi" da, tsi ga,
U’-no" a bi i-the ki-the mo*-thi" ta i tse a’, zhi"-ga’, a bi™ da,
tsi ga.

Do’-dse u-ga-wa ga kshe a’, a bi" da, tsi ga,

U’-no® a-gi-the mi®-kshe i" da’, a bi® da, tsi ga,

Zhit’-ga zhu-i-ga o*-tha bi do™ a’, a bi" da, tsi ga,

Do’-dse u-ga-wa a bi i-the ki-the mo*-thi" ta i tse a’, zhi"-ga’,
a bi da, tsi ga,

470

Ou

or or or or
Io

2

ol
co

60.
61.
62.

63.
64.
65.

66.

THE OSAGE TRIBE. [ETH. ANN. 39

. Ts’e’ wa-tse-xi ki-the mo*-thi® ta i tse a’, zhi™-ga’, a bi" da,

tsi ga,

. U’-no" a bi i-the ki-the mo?-thi" ta i tse a’, zhi™-ga’, a bi" da,

tsi ga.

. Hi’-k’e u-ga-wa ga kshe a’, a bi" da, tsi ga,

. U’-no® a-gi-the mi*-kshe i" da’, a bi" da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

. Hi’-k’e u-ga-wa a bi i-the ki-the mo?-thi® ta i tse a’, zhi"-ga’,

a bi" da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,
5. Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,
. U’-no® a bi i-the ki-the mo*-thi" ta i tse a’, zhi®-ga’, a bi" da,

tsi ga,

. I*’-dse-no®-he a-ga-stse-dse ga tse a’, a bi" da, tsi ga,

. U’-no® a-gi-the mi®-kshe i" da’, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bit da, tsi ga,

. [*’-dse-no®-he a-ga-stse-dse a bi i-the ki-the mo*-thi" ta i tse a’,

zhit’-ga’, a bi" da, tsi ga.

I’-the-dse bi-xo" ga tse shki a’, a bi da, tsi ga,

U’-no® a-gi-the mi®-kshe i" da’, a bi" da, tsi ga,

Zhit’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

I’-the-dse bi-xo™ a bi i-the ki-the mo®-thi® ta i tse a’, zhi"-ga’,
a bit da, tsi ga.

I*’-shta-the-dse bi-xo" ga tse shki a’, a bi" da, tsi ga,

U’-no® a-gi-the mi®-kshe i" da’, a bi® da, tsi ga,

Zhi"’-ga zhu-i-ga o®-tha bi do” a’, a bi" da, tsi ga,

I*’-shta-the-dse bi-xo" a bi i-the ki-the mo™-thi" ta i tse a’,
zhi"-ga, a bi" da, tsi ga.

. Pe’ ga-gthe-¢e ga ge shki a’, a bi® da, tsi ga,

U’-no® a-gi-the mi®-kshe 1" da’, a bi" da, tsi ga,

Zhi’-ga zhu-i-ga o®-tha bi do? a’, a bi" da, tsi ga,

Pe’ ga-gthe-ce a bi i-the ki-the mo-thi® ta i tse a’, zhi™-ga’,
a bi" da, tsi ga.

Ta’-xpi hit ga-¢a-dse ga thit-kshe shki a’, a bi™ da, tsi ga,

U’-no" a-gi-the mi®-kshe 1" da’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga o®-tha bi do™ a’, a bi® da, tsi ga,

Ta’-xpi hi" ga-ca-dse a bi i-the ki-the mo®-thi" ta i tse a’,
zhi®-ga’, a bit da, tsi ga.

LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE. 471

67.
68.
69.

Pa’-hi co®-co" ga ge shki a’, a bi" da, tsi ga,

Zhi’-ga zhu-i-ga o"-tha bi do” a’, a bi da, tsi ga,

Pa’-hi go-go" a bi i-the ki-the mo®-thi® ta i tse a’, zhi*-ga’,
a bi® da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do™ a’, a bi" da, tsi ga,
. U’-no" a bi i-the ki-the mo"-thi® ta i tse a’, zhi"-ga’, a bi® da,

tsi ga.

. Ho®’-ba tha-gthi® xtsi shki a’, a bi® da, tsi ga,
. U’-hi ki-the mo"-thi" ta i tse a’,-zhi"-ga’, bi" da, tsi ga.
. Ga no*-zhi da’, a bi da, tsi ga.

5. Zhir’-ga mo®-ko™ tha bi thit-ge a-tha, e’-ki-e a-ka’, a bim da,

tsi ga,

. A’, a bi da, tsi ga,

. Mo®’-tse-dse ko®-ha dsi xtsi a’, a bi" da, tsi ga,
. Xo®’-dse to® no® a’, a bi® da, tsi ga,

. Xo’-e to® hi no®-zhi" to® a’, a bi da, tsi ga,
80.

Zhi?’-ga mo*-ko" tha ba tho" ta the ga’ a-to®-he i" da’, a bi® da,
tsi ga,

. Xo/-e to® hi no®-zhi" to? a’, a bi® da, tsi ga,

. Ta’-dse u-the the he-no®-ha te a’, a bi® da, tsi ga,

. E-no® ha’, a bi? da, tsi ga,

4. Ga’-btho" the-the to™ a’, a bi" da, tsi ga,

. A’, a bi® da, tsi ga, A

. Kot’-gthe hi-da ga thit-kshe shki a’, a bi® da, tsi ga,

. U’-no® a-gi-the a-to" he i" da’, a bi® da, tsi ga,

. Zhi®-ga zhu-i-ga o™-tha bi do® a’, a bi" da, tsi ga,

. Ci’-pa-hi u-thi-btha a bii-the ki-the mo*-thi* tai tse a’, zhi"-ga’,

a bi" da, tsi ga.

. Hi’-ko® ba-k’1"-tha ga tse a’, a bit da, tsi ga,

. U’-no® a-gi-the a-to" he i da’, a bi da, tsi ga,

. Zhit’-ca zhu-i-ga o®-tha bi do" a’, a bi da, tsi ga,

. Hi’-k’o® ba-k’it-tha a bii-the ki-the mo®-thi® tai tse a’, zhi™-ga’,

a bi" da, tsi ga.

4. Ga’-xa a-gthe ga ge shki a’, a bi" da, tsi ga,

. U’-no® a-gi-the a-to™-he i" da’, a bi" da, tsi ga,

). Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

. A’-dsu-ta i-ts’a thit-ge ki-the mo®-thi® ta i tse a’, zhi®-ga’, a bi®

da, tsi ga.

THE OSAGE TRIBE. [ETH. ANN. 39

. I’-ta-xe a-ba-dsu-ge ga ge shki a’, a bi" da, tsi ga,

. U’-no® a-gi-the a-to™ he i" da’, a bi" da, tsi ga,

. Zhiv’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

. A’-ba-ku thi-xo™ e-go" a bi i-the ki-the mo®-thi" ta i tse a’,

zhi?-ga’, a bi? da, tsi ga.

. I’-ta-xe ga-mo" ga ge shki a’, a bi" da, tsi ga,

. U’-no® a-gi-the a-to™ he i" da’, a bit da, tsi ga,

. Zhir’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

. Pa’-hi ¢o"-¢o® u-gtho" e-go" a bi i-the ki-the mo®-thi" ta i tse a’,

zhit-ga, a bi" da, tsi ga,

. Zhir’-ga mo®-ko" tha bi ga no®-zhi" da’, a bi" da, tsi ga.

. (i’-thu-ce a-tsia-tha bi do" a’, a bi da, tsi ga,

. Ni’-ko®-ha xtsi hi no®-zhi™ a-ka’, a bi da, tsi ga,

. Thi’-u-ba-he i-sdu-ge ga kshe a’, a bi" da, tsi ga,

. U’-no® a-gi-the a-to™ he i" da’, a bit da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

. Thi’-u-ba-he i-ts’a thi"-ge ki-the mo®-thi" ta i tsi" da’, a bi" da,

tsi ga.

. Ni’-u-thu-ga ga kshe a’, a bi® da’, tsi ga,

. Thi’-u-thi-xthu-k’a a-gi-the a-to™ he i" da’, a bi" da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. Thi’-u-thi-xthu-k’a a bi i-ts’a thi-ge ki-the mo®-thi" ta i tse a’,

zhi®-ga, a bi® da, tsi ga.

. Ni’ ba-btha-xe ga ge shki a’, a bi" da, tsi ga,

. U’-no® a-gi-the a-to" he i" da’, a bi" da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do® a’, a bi da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi" ta 1 tse a’, zhi®-ga’, a bi" da,

tsi ga.

1. Ni’ u-ca-gi ga kshe a’, a bi® da, tsi ga,

2. Ni’-a-ko" a-gi-the a-to™ he i" da’, a bi® da, tsi ga,
3. Zhit’-ga zhu-i-ga o®-tha bi do a’, a bi" da, tsi ga,
124.

Ni’-a-ko" i-ts’a thit-ge ki-the mo*-thi" ta i tse a’, zhi-ga, a bi®
da, tsi ga.

LA KLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 473

TSI’-ZHU WA-SHTA’-GE VERSION OF THE NOVX’-ZHI>-

ZHO* RITE.
No®-nt’ A-THA-SHO-DSE W1’-GI-E.
(Free translation, p. 245; literal translation, p- 600.)

Ha’! da-do® wa-zhi® gi-the mo®-thi® ta ba do” a’, a bi® da, tsi ga,
I*’-¢tho"-gthe-zhe zhi"-ga kshe no" a’, a bi® da, tsi ga,

Wa’-zhi® to"-ga do" wa-zhi® gi tha bi a’, a bi da, tsi ga,
Wa’-zhi" gi tha bi do" shki a’, a bi da, tsi ga,

Wa/’-zhi® u-ta-thi® bi ki-the mo®-thi" ta i tsi" da’, a bit da, tsi ga.

No®’-be-hi wi-ta’, a bi® da, tsi ga,

No?’-be-hi tha bi do? shki a’, a bi® da, tsi ga,

No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi" tai tsi® da’, a bi da,
tsi ga.

Ho®’-ba i-ta-xe tho" dsi a’, a bi® da, tsi ga,

. Ni’ w-ga-xthi wi" e-dsi xtsi a’, a bi" da, tsi ga,
. Wa’-ko®-tha tsi-the to" a’, a bi" da, tsi ga,
. Ta’ tse-he-xo-dse kshe a’, a bi" da, tsi ga,

Bi’-shu-ka xtsi a-thi" hi the kshe a’, a bi? da, tsi ga,

. Wa’-tse niu ga-xe to" a’, a bi? da, tsi ga,

Wa’-tse niu bi do™ ga’ xto™ mo?-thi" ta i tsi" da’, a bit da, tsi ga,

16. O’-ba-xo" do-ba ga-xe no®-zhi® a’, a bi® da, tsi ga.

. Ha’! da-do® wa-zhi" gi-the mo®-thi® ta ba do® a’, a bi" da, tsi ga,

Sho®’-ge hi" to to" no" a’, a bi® da, tsi ga,

. Wa’-zhi® to®-ga do™ wa-zhi® gi-tha bi a’, a bi® da, tsi ga,
. Wa’-zhi® gi-tha bi do® shki a’, a bit da, tsi ga,

21. Wa’-zhi® u-ta-thi® bi ki-the mo"-thi® ta i tsi" da’, a bi® da, tsi ga.

. No®’-be-hi wi-ta’, a bi" da, tsi ga,
. No'’-be-hi tha bi do" shki a’, a bi" da, tsi ga,
. No*’-be e-dsi wa-thi"-ga zhi ki-the mo®-thi" ta i tsi" da’, a bi" da,

tsi ga.

. Ho®’-ba i-ta-xe tho" dsi a’, a bit da, tsi ga,

Ni’ u-ga-xthi wi" e-dsi xtsi a’, a bi" da, tsi ga,
Wa/’-ko®-tha tsi-the to" a’, a bit da, tsi ga,
Ta’ he-ba-ci-ge kshe a’, a bi" da, tsi ga,

. Bi’-shu-ka xtsi a-thi" hi-the kshe a’, a bit da, tsi ga,

Wa’-tse niu ga-xe to" a’, a bi" da, tsi ga,

. Wa’-tse niu bi do® ga-xto® mo"-thi® ta 1 tsi" da’, a bi® da, tsi ga,
2. O’-ba-xo" do-ba ga-xe no"-zhi® a’, a bi® da, tsi ga.
t=} ~

. Ha’! da-do® wa-zhi" gi-the mo"-thi® ta ba do" a’, a bi" da, tsi ga,
. I*’-gtho"-ga do-ga kshe a’, a bi® da, tsi ga,

. Wa’-zhi® to®-ga do" wa-zhi® gi-tha bi a’, a bi" da, tsi ga.

. Wa’-zhi® gi-the mo®-thi" bi do" a’, a bi" da, tsi ga,

474 THE OSAGE TRIBE. [BDH. ANN. 39

37. Wa’-zhi® u-ta-thi® bi ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga.

38. No®’-be-hi wi-ta’, a bi" da, tsi ga,

39. No®’-be-hi tha bi do® shki a’, a bi® da, tsi ga,

40. No®’-be e-dsi wa-thi"-ga zhi ki-the mo®-thi® ta i tsi® da’, a bi® da,
tsi ga. ;

41. Ho®’-ba i-ta-xe tho" dsi a’, a bi™ da, tsi ga,

42. Wa’-ko®-tha tsi-the to® a’, a bi da, tsi ga,

43. Ni’ u-ga-xthi wi" e-dsi xtsi a’, a bi" da, tsi ga,

44. Ta’ he sha-be kshe a’, a bi" da, tsi ga,

45. Bi’-shu-ka xtsi a-thi hi-the kshe a’, a bi® da, tsi ga,

46. Wa/-tse niu ga-xe to" a’, a bi" da, tsi ga,

47. Wa’-tse niu bi do" ga-xto" mo-thi® ta bit da’, a bi" da, tsi ga,

48. O’-ba-xo" do-ba ga-xe no®-zhi" a’, a bi" da, tsi ga.

49. Da’-do® wa-zhi" gi-the mo®-thi" ta ba do" a’, a bi" da, tsi ga,

50. Wa’-ca-be do-ga u-ca-ka thi"-ge kshe no" a’, a bi" da, tsi ga,

51. Wa’-zhi" to"-ga do" wa-zhi® gi tha bi a’, a bi" da, tsi ga,

52. Wa/-zhi" gi-the mo®-thi" bi do" a’, a bi" da, tsi ga,

53. Wa’-zhi® u-ta-thi® bi ki-the mo®-thi® ta 1 tsi" da’, a bit da, tsi ga.

54. No®’-be-hi wi-ta’, a bi® da, tsi ga,

55. No®/-be-hi tha bi do" shki a’, a bi® da, tsi ga,

56. No®-be e-dsi wa-thi"-ga zhi ki-the mo®-thi® ta i tsi" da, a bi" da,
tsi ga.

57. Co"’-dse ko"-ha dsi a’, a bi" da, tsi ga,

58. Mo®’-ba-tsi-he ho ¢ka do" a’, a bi" da, tsi ga,

59. Thi’-ta-the gthi no"-the to" a’, a bi" da, tsi ga,

60. Wa’-gthu-shka zhi"-ga sho-e-go" a’, a bi da, tsi ga,

61. I/-u-wa-tha-btho®-ce to" a’, a bi da, tsi ga,

62. Wa/-tse niu ga-xe to" a’, a bi" da, tsi ga,

63. Wa-tse niu bi do" ga-xto™ mo®-thi" ta 1 tsi? da, a bi" da, tsi ga,

64. O’-ba-xo" do-ba ga-xe no*-zhi" a’, a bi® da, tsi ga.

Ho*-se’-cu W1’-GI-k.
(Free translation, p. 248; literal translation, p. 601.)
1. Da’-do® zhi®-ga ¢iu-e ki-the mo"-thi® ta ba do" a’, a bi" da, tsi ga,
2. Ke’ cit-dse ga-tse pe-tho"-ba thit-kshe no” a’, a bi" da, tsi ga,
3. Ga’ ciu-e ki-the mo®-thi® bi a’, a bi da, tsi ga,
4. Ciu’-e ki-the mo®-thi" bi do" a’, a bi" da, tsi ga,
5. Ciu’-e ki i-ts’a thiv-ge ki-the mo"-thi" ta i tsi" da’, a bi" da, tsi ga.

6. Da’-do® ho®-be-ko" the mo®-thi" ta ba do" a’, a bi" da, tsi ga,

7. We’-ts’a ni-dsi-wa kshe no" a’, a bi® da, tsi ga,

8. Ga’ ho®-be-ko" the mo"-thi" bi a’, a bi" da, tsi ga,

9. Ho®’-be-ko" the mo®-thi" bi do" a’, a bi® da, tsi ga,

0. Ho®’-be-ko® i-ts’a thi®-ge ki-the mo®-thi" ta i tsi" da’, a bi" da,

tsl ga.

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 475

ae
12.
13.
14.
. Ciu’-e ki i-ts’a thi"-ge ki-the mo-thi" tai tsi" da’, a bi" da, tsi ga.

Da’-do® ciu-e ki-the mo®-thi® ta ba do" a’, a bi" da, tsi ga,
Ke’ cit-dse ga-tse sha-pe thi®-kshe no® a’, a bi" da, tsi ga,
Ga’ ciu-e ki-the mo®-thi® bi a’, a bi" da, tsi ga,

(iu’-e ki-the mo®-thi® bi do® a’, a bi" da, tsi ga,

Da’/-do® hot-be-ko" the mo?-thi® ta ba do™ a’, a bit da, tsi ga,

. We’-ts’a mo®-ge ¢i shu-dse e-go® kshe no" a’, a bi" da, tsi ga,

. Ga’ ho®-be-ko"® the mo®-thi® bi a’, a bi" da, tsi ga,

. Ho®’-be-ko" the mo®-thi® bi do" a’, a bi® da, tsi ga,

. Hot’-be-ko® i-ts’a thi®-ge ki-the mo™-thi" ta i tsi® da’, a bi® da,

tsi ga.

21. Da’-do® ciu-e ki-the mo®-thi® ta ba do" a’, a bi" da, tsi ga,

. Ke’ mo®-ge shu-dse thi"-kshe no" a’, a bi" da, tsi ga,

. Ga’ ciu-e ki-the mo®-thi" bi a’, a bi® da, tsi ga,

. Ciu’-e ki-the mo®-thi" bi do” a’, a bi" da, tsi ga,

5. Ciu’-e ki i-ts’a thi"-ge ki-the mo”-thi" tai tsi" da’, a bi" da, tsi ga.

. Da’-do® ho®-be-ko" the mo®-thi® ta ba do® a’, a bi® da, tsi ga,
. We’-ts’a mo"-ge gthe-zhe thit-kshe no” a’, a bi® da, tsi ga,

. Ho®’-be-ko" the mo®-thi bi a’, a bi® da, tsi ga,

. Ho®’-be-ko® the mo®-thi® bi do® a’, a bi" da, tsi ga,

Ho®’-be-ko" i-ts’a thit-ge ki-the mo®-thi® ta 1 tsi" da’, a bi® da,
tsi ga.

. Da’-do® ciu-e ki-the mo*-thi® ta ba do" a’, a bi" da, tsi ga,

2. Ke’ mo*-ge ¢ka thi-kshe no" a’, a bi" da, tsi ga,

. Ga’ ciu-e ki-the mo®-thi® bi a’, a bi" da, tsi ga,

. Giu’-e ki-the mo®-thi" bi do® a’, a bi" da, tsi ga,

5. Ciu’-e ki i-ts’a thit-ge ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga.

3. Da’-do® ho®-be-ko" the mo®-thi® ta ba do® a’, a bi® da, tsi ga,
. We’-ts’a ca-be mo®-ge ¢ka kshe no” a’, a bi® da, tsi ga,

. Ga’ ho®-be-ko" the mo®-thi® bi a’, a bi® da, tsi ga,

. Ga’ ho®-be-ko® the mo®-thi® bi do” a’, a bi® da, tsi ga,

Ho®’-be-ko® i-ts’a thi®-ge ki-the mo®-thi" ta 1 tsi" da’, a bi® da,
tsi ga.

. Da’-do® mo®-hi® gi-the mo®-thi" ta ba do” a’, a bi" da, tsi ga,
. Wa/-dsu-ta shi®-to-zhi"-ga kshe no® a’, a bi" da, tsi ga,

. He’ tha-ta tse a’, a bi® da, tsi ga,

. Ga’ mo"-hi® gi the mo®-thi™ bi a’, a bi" da, tsi ga,

5. Mo’-hi® gi the mot-thi® bi do" shki a’, a bi® da, tsi ga,

. Mo®-hi®’ gi-pa-hi ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga.

. Da’-do® wa-ba-to-be mo®-thi® ta ba do™ a’, a bi da, tsi ga,
. Mi’ hi-e ge ta ni-ka-shi-ga’, a bi" da, tsi ga,

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THE OSAGE TRIBE. [BTH. ANN. 39

. Shi®’-to ho btho®-xe kshe no® a’, a bi da, tsi ga,

. A’-ba-to-be mo®-thi® bi a’, a bi® da, tsi ga,

. Wa’-ba-to-be mo®-thi" bi do® a’, a bi® da, tsi ga,

. Wa’-ba-to-be gi-o-ts’e-ga ki-the mo™-thi® ta 1 tsi" da’, a bit da,

tsi ga.

. Da’-do" wa-ba-to-be mo®-thi® ta ba do" a’, a bi" da, tsi ga,

. Mi’ hi-e ge ta ni-ka-shi-ga’, a bi" da, tsi ga,

. Shi’/-mi ho btho®-xe kshe a’, a bi® da, tsi ga,

. A’-ba-to-be mo?-thi® bi a’, a bi" da, tsi ga,

. Wa’-ba-to-be mo®-thi® bi do" a’, a bi" da, tsi ga,

. Wa’-ba-to-be gi-o-ts’e-ga ki-the mo™-thi" ta 1 tsi™ da’, a bit da,

tsi ga.

. Da’-do® wa-ba-to-be mo®-thi® ta ba do" a’, a bi" da, tsi ga,

. Mi’ hi-e ge ta ni-ka-shi-ga’, a bi® da, tsi ga,

. Ni’-ka wa-k’o" o-tha’-ha kshe a’, a bi" da, tsi ga,

. A’-ba-to-be mo?-thi® bi a’, a bi" da, tsi ga,

. Wa’-ba-to-be mo®-thi® bi do" a’, a bi" da, tsi ga,

. Wa’-ba-to-be gi-o-ts’e-ga ki-the mo®-thi® ta i tsi" da’, a bit da,

tsi ga.

5. Da’-do"™ wa-ba-to-be mo®-thi® ta ba do a’, a bi" da, tsi ga,
. Mi’ hi-e ge ta ni-ka-shi-ga’, a bi da, tsi ga,
. Wa’-k’o wo" we-da-the thit-kshe a’, a bi" da, tsi ga,
. A’-ba-to-be mo®-thi® bi a’, a bi® da, tsi ga,
: . ton)
. Wa’-be-to-be mo®-thi" bi do™ a’, a bi" da, tsi ga
: * to teh

Wa’-ba-to-be gi-o-ts’e-ga ki-the mo"-thi" ta 1 tsi" da’, a bi da,
tsi ga.
Ki’/-No™ Wr'-c1-8.

(Free translation, p. 252; literal translation, p. 603.)

Ha’! da-do® ki-no" gi-the mo"-thi" ta ba do" a’, a bi" da, tsi ga,
Wa’-ko®-da ho®-ba do" thi"-kshe a’, a bi" da, tsi ga,

Tse’-ga xtsi hi no" bi a’, a bi" da, tsi ga,

Thi’-u-ba-he tha-ta dsi a’, a bi" da, tsi ga,

Da’-zhu-dse thi®-kshe no® a’, a bi® da, tsi ga,

Ga’ ki-no® gi-tha bi a’, a bi" da, tsi-ga,

Ga’ ki-no® gi-the mo"-thi® bi do" a’, a bi" da, tsi ga,

I’-ts’a thit-ge ki-the mo"-thi" ta i tsi" da’, a bi" da, tsi ga.

Da’-do" wa-gthe gi-the mo"-thi" ta ba do™ a’, a bi" da, tsi ga,
Wa’-ko"-da ho®-ba do® thi"-kshe a’, a bi" da, tsi ga,

. Tse’-ga xtsi hi no" bi a’, a bi" da, tsi ga,
. Thi’-u-ba-he tha-ta dsi a’, a bi" da, tsi ga,
. Wa’-gthe to™ e-go" to® no" a’, a bi" da, tsi ga,

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 477

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oe

. Ga’ wa-gthe gi-the mo®-thim bi a’, a bi" da, tsi ga,
5. Ga’ wa-gthe gi-the mo®-thi® bi do™ a’, a bi" da, tsi ga,
. Wa’-gthe i-ts’a thi"-ge ki-the mo"-thi" tai tsi" da’, a bi" da, tsi ga.

. Tsiu’-ge wa-gtho" thit-kshe no® a’, a bi" da, tsi ga,
. Wi’-tsi-go-e e-gi-e a-ka’, a bi" da, tsi ga,
. Zhi*’-ga zho-i-ga the thit-ge a-tha, wi-tsi-go-e’, e-gi-e a-ka’, a

bit da, tsi ga,

. Zhi®’-ga zho-i-ga tha ba tho?-ta ni-ka-shi-ga mi”-kshe 1" da’, a bi"

da, tsi ga,
Wa’-ko®-da ts’e wa-tse-xi bthi i" da’, a bi da, tsi ga,
Zhi®’-ga zho-i-ga o"-tha bi do a’, a bi" da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo*-thi® ta i tsi? da’, a bi" da, tsi ga,

Wa’-ko"-da e-shki do" a’, a bit da, tsi ga,

U’-zho"-ge be o®-tho®-kshi-tha mo®-zhi a-thi" he i" da’, a bi" da,
tsi ga,

Zhi®’-ga zho-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. Wa’-ko"-da e-shki do® a’, a bi" da, tsi ga,

U’-zho"-ge be i-kshi-tha ba zhi mo™-thi® ta i tsi" da’, a bi" da,
tsi ga,

. Wa’-gthu-shka sho-e-go" xtsi do a’, a bi da, tsi ga,

. Nit’-ha ¢a-gi wi-no® bthi® da’, a bi" da, tsi ga,

. Zhit’-ga zho-i-ga o®-tha bi do™ a’, a bit da, tsi ga,

2. Xin’-ha ¢a-gi ki-the mo®-thi® ta i tsi da’, a bi" da, tsi ga,
. I’-ts’a thit-ge mo®-thi® ta i tsi" da’, a bi" da, tsi ga.

. Ni’ u-ba-sho" wi" the e do" a’, a bi® da, tsi ga,
5. Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,
. U'-zho"-ge be 0®-tho®-kshi-tha mo*-zhi a-thi® he i" da’, a bi" da,

tsi ga,

. Zhit’-ga zho-i-ga o®-tha bi do” a’, a bi" da, tsi ga,
. Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,
. U’-zho"-ge be i-kshi-tha ba-zhi mo®-thi® ta i tsi" da’, a bit da,

tsi ga,

. Wa’-cthu-shka sho®-e-go" xtsi a’, a bi® da, tsi ga,

. A’-ki-dsi-ce i-he a-wa-the a-thi®-he i" da’, a bi da, tsi ga,
. Zhi’-ga zho-i-ga o"-tha bi do? a’, a bi" da, tsi ga,

3. Wa’-gthu-shka sho®-e-go" xtsi a’, a bi" da, tsi ga,

. A’-ki-dsi-¢e i-he-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,
5. Wa’-ko®-da e-shki do" a’, a bi™ da, tsi ga,

. Or’-li-tha-zha-ta bi mi®-kshe 1" da’, a bi" da, tsi ga,

. Zhit’-ga zho-i-ga o"-tha bi do® a’, a bi® da, tsi ga,

. Wa/’-ko®-da e-shki do? a’, a bi" da, tsi ga,

. A’-ki-tha-zha-ta bi mo®-thi® ta 1 tsi® da’, a bi" da, tsi ga,

478

. Zhir’-ga zho-i-ga o®-tha bi do" a’,

THE OSAGE TRIBE. [ETH. ANN. 39

. Ho®’-ba tha-gthi® shki u-hi a-ki-the a-thit he i da’, a bi da,

tsi ga,

. Zhi®’-ga zho-i-ga o®-tha bi do™ a’, a bi" da, tsi ga,
. Ho®’-ba tha-gthi® shki u-hi-ki-the mo®-thi® ta i tsit da’, a bit da,

tsl ga.

. Ni’ u-ba-sho" tho®-ba the e do" a’, a bi da, tsi ga,
. Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga,
. U’-zho"-ge be o®-tho®-kshi-tha mo®-zhi a-thi" he i" da’, a bi" da,

tsi ga,

. Zhi®’-ga zho-i-ga o®-tha’ bi dg? a’, a bi® da, tsi ga,
. Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,
. U’-zho"-ge be i-kshi-tha ba zhi mo®-thi ta i tsi" da’, a bit da,

tsi ga,

. Wa’-gthu-shka sho®-e-go" xtsi a’, a bi® da, tsi ga,

. A’-Ki-dsi-ce i-he a-wa-the a-thit he i da’, a bi" da, tsi ga,
. Zhi®’-ga zho-i-ga o®-tha’ bi do® a’, a bi" da, tsi ga,

. Wa’-gthu-shka sho®-e-go" xtsi a’, a bi" da, tsi ga,

. A’-ki-dsi-¢e i-he-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,
. Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga,

5. O®’-ki-tha-zha-ta bi mi"-kshe 1" da, a bi® da’, tsi ga,

. Zhir’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

. Wa’-ko®-da e-shki do” a’, a bit da, tsi ga,

. A’-ki-tha-zha-ta bi mo*-thi" ta i tsi" da’, a bi" da, tsi ga,
. Ho®’-ba tha-gthi® shki u-hi a-ki-the a-thit he ™ da’, a bim da,

tsi ga,

0. Zhit’-ga zho-i-ga o™-tha bi do® a’, a bi® da, tsi ga,
1. Hot’-ba tha-gthi® shki u-hi-ki-the mo*-thi ta i tsi" da’, a bi" da,

tsi ga.

Ni’ u-ba-sho® tha-bthit the e do" a’, a bi® da, tsi ga,

Wa’-ko™-da e-shki do" a’, a bi" da, tsi ga,

U’-zho"-ge be o®-tho"-kshi-tha mo*-zhi a-thi" he i" da’, a bi" da,
tsi ga,

Zhit’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

76. Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga,
. U’-zho"-ge be i-kshi-tha ba zhi mo"-thi" ta i tsi" da’, a bi" da,

tsl ga.

. Wa’-gthu-shka sho®-e-go" xtsi a’, a bi® da, tsi ga,

A’-ki-dsi-ce wa-bthi® a-thi he i" da’, a bi® da, tsi ga,

a bit da, tsi ga,
Wa’-ethu-shka sho®-e-go" xtsi a’, a bi" da, tsi ga,
A’-ki-dsi-¢e i-he-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,

. Wa/-ko®-da e-shki do" a’, a bit da, tsi ga,
. OF’-ki-tha-zha-ta bi mit-kshe i" da’, a bi" da, tsi ga,

LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE. 479

85.
86.
87.
88.

89.
90.

91.
92:
93.

94,
95.
96.

97.

98.

29),
100.
101.
102.
103.
104.
105.
106.
107.

108.
109.

110.
111.
112.

113.
114.
115.

116.
Laie
118.
19.

Zhi"’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga,

A’-ki-tha-zha-ta bi mo®-thi ta 1 tsi" da’, a bi® da, tsi ga,

Ho"’-ba tha-gthi® shki u-hi a-ki-the a-thit he it da’, a bit da,
tsi ga,

Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

Ho®’-ba tha-gthi® shki u-hi ki-the mo®-thi® ta i tsi" da’, a bi" da,
tsi ga. 2

Ni’ u-ba-sho® do-ba the e do" a’, a bi® da, tsi ga,

Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga,

U’-zho®-ge be o®-tho®-kshi-tha mo*-zhi a-thi" he i" da’, a bi" da,
tsi ga, ;

Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga,

U’-zho"-ge be i1-kshi-tha ba zhi mo®-thi® ta i tsi" da’, a bi® da,
tsi ga,

Wa’-gthu-shka sho"-e-go" xtsi a’, a bi" da, tsi ga,

A’-ki-dsi-ce i-he a-wa-the a-thi" he i da’, a bi® da, tsi ga,

Zhi*’-ga zho-i-ga o®-tha’ bi do® a’, a bi® da, tsi ga,

Wa’-gthu-shka sho®-e-go® xtsi a’, a bi" da, tsi ga,

A’-ki-dsi-ge i-he-the mo*-thi" ta i tsi® da’, a bi® da, tsi ga,

Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,

O®’-ki-tha-zha-ta bi mi®-kshe 1" da’, a bi" da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha’ bi do" a’, a bi" da, tsi ga,

Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga,

A’-ki-tha-zha-ta bi mo®-thi® ta i tsi" da’, a bi da, tsi ga,

Ho®’-ba tha-gthi® shki u-hi a-ki-the a-thi™ he i" da’, a bi® da,
tsi ga,

Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

Ho*’-ba tha-gthi® shki u-hi ki-the mo®-thi" ta i tsi" da’, a bi" da,

tsl ga.

Ni’ u-ba-sho" ¢a-to® the e do" a’, a bi® da, tsi ga,

Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga,

U’-zho®-ge be o®-tho®-kshi-tha mo*-zhi a-thi" he i" da’, a bi" da,
tsi ga, .

Zhi*’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

Wa’-ko®-da e-shki do® a’, a bi da, tsi ga,

U’-zho"-ge be i-kshi-tha ba zhi mo®-thi" ta i tsi" da’, a bi™ da,
tsi ga,

Wa’-gthu-shka sho" e-go" xtsi a’, a bi® da, tsi ga,

A’-ki-dsi-ce i-he a-wa-the a-thi" he i da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

Wa’-gthu-shka sho" e-go® xtsi a’, a bi" da, tsi ga,

480

120.
i
122.
123.
124.
125.
126.

ee
bo bh
aon

129.
130.
131.
132.

133:
134.
W35:

136.
137.
138.
139.
140.
141.
142.
143.

144.
145.
146.

147.
148.

149.
150.
P51.
152.

153.
154.
155.

. Zhit’-ga zho-i-ga o®-tha’ bi do" a’,
. Ho®’-ba tha-gthi" shki u-hi-ki-the mo"-thi" ta i tsi” da’, a bi" da,

THE OSAGE TRIBE. [BTH. ANN. 39

A’-ki-dsi-ce i-he-the mo®-thi" ta i tsi" da’, a bi da, tsi ga,

Wa’-ko"-da e-shki do? a’, a bi" da, tsi ga,

O°’-ki-tha-zha-ta bi mi®-kshe i® da’, a bi" da, tsi ga,

Zhit’-ga zho-i-ga o?-tha bi do" a’, a bi® da, tsi ga,

Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga,

A’-ki-tha-zha-ta bi mo"-thi® ta i tsi" da’, a bi® da, tsi ga,

Ho®’-ba tha-gthit shki u-hi a-ki-the a-thim he i da’, a bi? da,
tsi ga,

’, a bi? da, tsi ga,

tsi ga.

Tsiu’-ge wa-gtho" thi"-kshe no" a’, a bi" da, tsi ga,

Ni’ u-ba-sho® sha-pe the e do" a’, a bit da, tsi ga,

Wa’-ko®-da e-shki do” a’, a bi" da, tsi ga,

U’-zho"-ge be o®-tho"-kshi-tha mo*-zhi a-thit he i" da’, a bi" da,
tsi ga,

Zhi®’-ga zho-i-ga o"-tha bi do" a’, a bi" da, tsi ga,

Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,

U’-zho"-ge be i-kshi-tha ba zhi mo®-thi® ta i tsi" da’, a bi" da,
tsi ga,

Wa’-ethu-shka sho" e-go" xtsi a’, a bi" da, tsi ga,

A’-ki-dsi-ce i-he a-wa-the a-thi® he i da’, a bi" da, tsi ga,

Zhi"’-ga zho-i-ga o"-tha bi do™ a’, a bi" da, tsi ga,

Wa’-gthu-shka sho" e-go" xtsi a’, a bi da, tsi ga,

A’-ki-dsi-ce i-he-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

Wa/-ko®-da e-shki do" a’, a bi" da, tsi ga,

O*’-ki-tha-zha-ta bi mi®-kshe i" da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bit da, tsi ga,

Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga,

A’-ki-tha-zha-ta bi mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Ho®’-ba tha-gthi" shki u-hi a-ki-the a-thi" he i da’, a bi® da,
tsi ga,

Zhi®’-ga zho-i-ga o"-tha bi do™ a’, a bit da, tsi ga,

Ho®’-ba tha-gthi" shki u-hi ki-the mo"-thi" ta i tsi" da’, a bi" da,
tsi ga.

,

Tsiu’-ge wa-gtho" thi"-kshe no" a’, a bi" da, tsi ga,

Ni’ u-ba-sho" pe-tho"-ba the e do” a’, a bit da, tsi ga,

Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,

U’-zho®-ge be o®-tho"-kshi-tha mo*-zhi a-thi™ he i" da’, a bi® da,
‘sl ga,

Zhi®’-ga zho-i-ga o"-tha bi do® a’, a bi® da, tsi ga,

Wa’-ko?-da e-shki do" a’, a bi" da, tsi ga,

U’-zho"-ge be i-kshi-tha ba zhi mo®-thi® ta i tsi" da’, a bi" da,

tsi ga,

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 481

156. Wa’-gthu-shka sho" e-go" xtsi a’, a bi" da, tsi ga,
157. A’-ki-dsi-ce i-he a-wa-the a-thi® he i* da’, a bi® da, tsi ga,
158. Zhit’-ga zho-i-ga o®-tha bi do a’, a bi® da, tsi ga,
159. Wa’-gthu-shka sho" e-go" xtsi a’, a bi" da, tsi ga,
160. A’-ki-dsi-ce i-he-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,
161. Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga,
162. Or’-ki-tha-zha-ta bi mi®-kshe i" da’, a bi® da, tsi ga,
163. Zhit’-ga zho-i-ga o*-tha bi do" a’, a bi® da, tsi ga,
164. Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,
165. A’-ki-tha-zha-ta bi mo®-thi® ta i tsi" da’, a bi" da, tsi ga,
166. Ho®’-ba tha-gthi® shki u-hi a-ki-the a-thi" he i" da’, a bi® da,
tsi ga,
167. Zhir’-ga zho-i-ga o"-tha bi do? a’, a bi" da, tsi ga,
168. Ho®’-ba tha-gthi® shki u-hi ki-the mo®-thi® ta i tsi" da’, a bi® da,
tsi ga.
Tst Ta’-pzE Wa-rTHO’,
WA-THO*.
(Free translation, p. 258; literal translation, p. 605.)
Ga-go® ha mo®-bthi*-e,
Ga-go®-ha mo®-bthi®-e, the he the
Ga-go"® ha mo*-bthi®-e the he the,
Ga-go® ha mo*-bthi*-e,
Ga-go®-ha mo®-bthi"-e the he the,
Ga-go" ha mo®-bthi®-e the he.
WI'-GI-E.
(Free translation, p. 258; literal translation, p. 605.)
1. Ha’! da-do® wa-ci-thu-¢e mo®-thi® ta ba do" a’, a bi® da, tsi ga,
2. O'-k’o-be zhit-ga wi" a-ci-thu-ca bi a-tha’, a bi" da, tsi ga,
3. O'-k’o-be zhi®-ga wi" e-cka e-wa-ka ba-zhi a’, a bi" da, tsi ga,
4. Ni’ u-ga-xthi wi" a-ci-thu-ca bi a-tha’, a bi da, tsi ga,
5. Ni’ u-ga-xthi wi e-¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga,
6. Tsi’-zhi®-ga wi" a-ci-thu-¢a bi a-tha’, a bit da, tsi ga,
7. Wa’-xo-be zhi®-ga ha-gtha-thi" mo*-thi® e-dsi’ ba she tse.
(Wa-thon.)
8. Ha’! da-do" wa-ci-thu-ce mo®-thi® ta ba do" a’, a bi" da, tsi ga,
9. O’-k’o-be tho®-ba a-¢i-thu-¢a bi a-tha’, a bit da, tsi ga,
10. O’-k’o-be tho"-ba e-¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga,
11. Ni’ u-ga-xthi tho®-ba\a-¢i-thu-ca bi a-tha’, a bi" da, tsi ga,
12. Ni’ u-ga-xthi tho"-ba e-¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga,
13. Tsi’-zhi"-ga wi" a-ci-thu-¢a bi a-tha’, a bi" da, tsi ga,

. Wa’-xo-be zhi®-ga ha-gtha-thi® mo®-thi® e-dsi’ ba she tse.

3594°—25;——31

482 THE OSAGE TRIBE. [BTH. ANN. 39

(Wa-thos.)
15. Da’-do™ wa-ci-thu-¢e mo"-thi" ta ba do? a’, a bi" da, tsi ga,
16. O’-k’o-be tha-bthi" a-ci-thu-¢a bi a-tha’, a bi" da, tsi ga,
17. O'-k’o-be tha-bthi" e-¢ka e-wa-ka ba zhi a’, a bi® da, tsi ga,
18. Ni’ u-ga-xthi tha-bthi® a-¢i-thu-¢a bi a-tha’, a bit da, tsi ga,
19. Ni’ u-ga-xthi tha-bthi" e-¢ka e-wa-ka ba zhi a’, a bi da, tsi ga,
20. Tsi’-zhit-ga wi" a-ci-thu-¢a bi a-tha’, a bi" da, tsi ga,
21. Wa’-xo-be zhi"-ga ha-gtha-thi" e-dsi’ ba she tse.

(Wa-thos.)

22. Ha’! da-do" wa-ci-thu-ce mo®-thi® ta ba do" a’, a bi" da, tsi ga,
23. O’-k’o-be do-ba a-ci-thu-ca bi a-tha’, a bi" da, tsi ga,

24. O’-k’o-be do-ba e-¢ka e-wa-ka ba zhi a’, a bi® da, tsi ga,

25. Ni’ u-ga-xthi do-ba a-¢i-thu-¢a bi a-tha’, a bi" da, tsi ga,

26. Ni’ u-ga-xthi do-ba e-¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga,
27. Tsi’ zhi®-ga wi" a-ci-thu-ca bi a-tha’, a bi" da, tsi ga,

28. Wa/-xo-be zhi"-ga ha-gtha-thi" mo"-thi® e-dsi’ ba she tse.

Wa-xo’-BE THU-SHKE Wa4-THO®.

Sone 1,
(Free translation, p. 261; literal translation, p. 606.)

Kia ha no" ni wa-ta ha,
Kia ha ha no® ni wa ha,
Kia ha no" ni wa ta ha,
Kia ha no® ni wa ha,
Kia ha no” ni wa ta.

Sone 2.
(Free translation, p. 261; literal translation, p. 606.)

Kia ha tha wi tha tse,
Kia ha tha wi tha ha,
Kia ha tha wi-tha ha shke he, the,
Kia ha tha wi tha tse.

Sone 3.
(Free translation, p. 262; literal translation, p. 607.)

Sho®-ni-pa wi® tha wi tha tse,
Sho®-ni-pa wi" tha wi tha ha,
Sho®-ni pa wi® tha wi tha ha shke he the,
Sho®-ni-pa wi® tha wi tha tse.

Sona 4.
(Free translation, p. 263° literal translation, p. 607.)
lp
T»-da-ko a-ha shka ho? dse,
I»-da-ko a-ha shka ho" dse,
Sho-the he shka ho” dse,

Sho-the the e-he shka ho» dse,
I»-da-ko a-ha shka ho® dse.

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 483

OMI R ow why

We)

10.
. I-thi-shno® thit-kshe a-xi-be tha-ta kshe,

. Pe’-xe i-ba the mo®-thi® bi, a’ bia,

. Pe’-xe i-ba the mo®-thi bi do*,

. Pe’-xe i-ba 1-ts’a thi"-ge ki-the mo"-thi" ta i tse, a’ bia,
. I'-thi-hi-dse mo®-thi" bi do” shki,

. I’-thi-hi-dse gi-o-ts’e-ga mo*-thi® ta ba sho" a-ka, a’ bi a.

2.
I»-da-ko a-ha gtha ho” dse,
I®-da-ko a-ha gtha ho" dse,
+ Sho-the he gtha ho" dse,
Sho-the the e-he gtha ho dse,
T»-da-ko a-ha gtha ho» dse.

3.
T»-da-ko a-ha ga-wa hor dse,
T=-da-ko a-ha ga-wa ho" dse,
Sho-the he ga-wa ho" dse,
Sho-the the e-he ga-wa ho" dse,
I»-da-ko a-ha ga-wa ho" dse.

4.
I»-da-ko a-ha ga i-hi tha,
I»-da-ko a-ha ga i-hi tha,
Sho-the he ga i-hi tha,

Sho-the the e-he ga i-hi tha,
T»-da-ko a-ha ga i-hi-tha.

Pr’-xr THu-cE W1’-GI-2.

(Free translation, p. 265; literal translation, p. 607.)

Da’-do® pe-xe gi-the mo®-thi® ta ba do", a’ bia,

Mi’ hi-e ge ta to"-wo"-gtho" pe-tho"-ba ha bi, a’ bi a,
I’-thi-shno" thit-kshe wa-pa 1-ta, thi"-kshe,

Ga’ pe-xe gi-the mo®-thi" bi, a’ bi a,

Pe’-xe gi-the mo®-thi" bi do®,

Pe’-xe 1-ts’a thit-ge ki-the mo"-thi" ta i tse, a’ bi a,
I’-thi-hi-dse mo®-thi® bi do” shki,

I’-thi-hi-dse gi-o-ts’e-ga ki-the mo®-thi® ta i tse, a’ bi a.

Da’-do" pe-xe i-ba the mo™-thi" ta ba do®, a’ bi a,
Mi’ hi-e ge ta to"-wo"-gtho" pe-tho"-ba ha, bi, a’ bi a,

. Da’-do" pe-xe ¢u the mo®-thi® ta ba do", a’ bia,
. Mi’ hi-e ge ta to"-wo"-gtho" pe-tho"-ba ha ba do*,
. I’-thi-shno" thit-kshe hi-k’e tha-ta kshe,

Pe’-xe-cu the mo®-thi® bi, a’ bia,

. Pe-xe-cu the mo"-thi® bi do",

Pe’-xe-¢u i-ts’a thi"-ge mo®-thi" ta i tse, a’ bi a,

. I-thi-hi-dse mo*-thi® bi do®,

I-thi-hi-dse gi-o-ts’e-ga mo®-thi" ta i tse, a bia.

484 THE OSAGE TRIBE. [BTH. ANN, 39

25. Pa’-ho"-gthe ga-ca-thu ga tse,

26. Mi’ hi-e ge ta ni-ka-shi-ga bi, a’ bi a,

27. I’-to"-wo"-gtho" bi thit-kshe a-ga-¢a-thu the-the a-ka’, bi a,
28. A’-ga-ca-thu mo®-thi™ bi do?,

29. A’-ga-ca-thu gi-o-ts’e-ga mo"-thi" ta 1 tse, a’ bi a,

30. I’-gthi-hi-dse mo®-thi® bi do™ shki,

31. I-gthi-hi-dse gi-o-ts’e-ga mo"-thi" ta i tse, a bi a.

32. I’-tho®-bi-o" ga-ca-thu ga tse,

33. Wa-thi®’-e-cka sho" ba zhi, a’ bi a,

34. Mi’ hi-e ge ta,

35. Shi’-mi ho btho"-xe, a bi a,

36. A’-ga-ca-thu the-tha bi, a’ bi a,

37. A’-ga-ca-thu mo®-thi" bi do®,

38. Wa’-ga-ca-thu gi-o-ts’e-ga mo"-thi" ta i tse, a’ bi a,
39. I’-gthi-hi-dse mo®-thi" bi do® shki,

40. I’-gthi-hi-dse gi-o-ts’e-ga mo®-thi" ta i tse, a’ bia.

41. We’-tha-bthi"-o ga-¢a-thu ga tse shki,

42. Wa-thi®’-e-cka sho" ba zhi, a’-bi a,

43. Mi’ hi-e ge ta ni-ka-shi-ga,

44. Ni’-ka wa-k’o" u-tha-ha kshe,

45. A’-ga-ca-thu the-the a-ka’, bi a,

46. A’-ga-ca-thu mo?-thi" bi do®,

47. Wa’-ga-ca-thu gi-o-ts’e-ga mo"-thi" ta i tse, a’ bi a,
48. I’-gthi-hi-dse mo®-thi® bi do" shki,

49. I-ethi-hi-dse gi-o-ts’e-ga mo®-thi" ta i tse, a bia.

50. We-do-bi 0° ga-ca-thu ga tse,

51. Wa-thi®’-e-cka sho" ba zhi a-ka’, bi a,

52. Mi’ hi-e ge ta ni-ka-shi-ga,

53. Wa-k’o’ wo" we-da-the kshe,

54. A’-@a-ca-thu the-the a-ka’, bi a,

5. A’-ga-ca-thu mo®-thi" bi do®,

6. Wa’-ga-ca-thu gi-o-ts’e-ga mo"-thi" tai tse, a’ bia,
Ue I’-ethi-hi-dse mo®-thi" bi do® shki,

58. I’-gthi-hi-dse gi-o-ts’e-ga mo®-thi® ta i tse, a’ bi a.

Sone 1.
(Free translation, p. 268; literal translation, p. 609.)

1.

Ci no® do® wa-k’o" ha,
Ci no" do wa ha k’o" ha,
Ci no® do® wa-k’o® ha,
Ci no® do® wa ha k’o" ha,
Ci no® do® wa-k’o" ha,
Ci no® do® wa ha k’o® ha,

LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE,

Ci no® do® wa-k’o ha,
Ci no" do® wa-ha k’o" ha,
Ci no do*.
2.
Hi no® do wa-k’o® ha,
Hi no® do® wa ha k’o" ha, ete.

3.

Zhu no® do® wa-k’o® ha,
Zhu no® do® wa ha k’o® ha, ete.

4.

A no® do" wa-k’o® ha,
A no® do® wa ha k’o® ha, etc.

5.

Pa no® do® wa-k’o" ha,
Pa no® do® wa ha k’o® ha, ete.

6.

IT no® do® wa-k’o® ha,
I no® do® wa-ha k’o® ha, ete.

Sone 2.
(Free translation, p. 269; literal translation, p. 609.)

Wa-k’o® wi-tse sho" ni-pa-dse no" do®,

Wa ha k’o" ha gi no" do", Wa-k’o" ha gi no” do,
Wa-ha k’o" ha ¢i no® do", Wa-k’o" ha gi no® do2,
Wa ha k’o® ha gi no® do?,

Wa-k’o® ha ci no® do", Wa-ha k’o" ha,

Wa-k’o® wi-tse sho" ni-pa dse.

Sona 3.
(Free translation, p. 270; literal translation, p. 609.)

The-a gi the k’o" no® no® hi wa ta,
The-a gi the k’o" no” no® hi wa ta,
E the k’o" no" no® hi wa ta,

The-a gi the k’o" no® no® hi wa ta,
The-a ci the k’o" no® no® hi wa ta.

Sone 4.
(Free translation, p. 270; literal translation, p. 610.)

1

Ci-a wa thi-ko ta we,
Ci-a thi-ko ta wi the,
Ci-a wa thi-ko ta we,
Ci-a thi-ko ta wi the,
< Ci-a wa thi-ko ta we,
Ci-a thi-ko ta wi-the.

485

486

THE OSAGE TRIBE.

2.

Hi-a wa thi-ko ta we, etc.
3.

Zhu wa-thi-ko ta we, ete.
4.

A wa-thi-ko ta we, ete.
5.

Pa wa-thi-ko ta we, ete.

6.

T-a wa-thi-ko ta we, ete.
Mi®’-pse Ga-xE Wa-rTHO®.

Sone 1.
(Free translation, p. 272; literal translation, p. 610,)
il:

Tsi-go wa-cit-da ko"-to® ga-xa,

Tsi-go wa-ci2-da ko®-to® ga-xa,

Mi wa-ci"-da ko®-to® the the he the the,
Tsi-go wa-ci®-da ko®-to® ga xa,

Tsi-go wa-ci"-da ko®-to® the the he the the.

2.
Gthe-do® wa-ci-da ko®-to" the the he the the.
3.
Ka-xe wa-ci-da ko®-to" the the he the the.
Sone 2.
(Free translation, p. 272; literal translation, p. 610.)
ale

Hi-a wi tha tha ka-wa ha no® no® thi ki-ko-¢a,
E the ko»-ca ha da ha,

Hi-a wi-tha tha ka-wa ha no® no" tse he the,
Hi-a wi tha tha ka-wa ha no® no® thi ki-ko®-¢a.

Sona 3.
(Free translation, p. 273; literal translation, p. 610.)
il,

Hi-a wi-tha dse wa-do ha tha,

E tha he he ha-tho ha mi wa-da hi® da,
E the tha wi tha dse wa-do ha tha,

E tha he he ha-tho ha mi wa-da hi® da,
E tha he hi-a wi tha dse.

LETH, ANN, 39

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE,

Sone 4.
(Free translation, p. 273; literal translation, p. 610.)
ite

E the ki®-da hi tha,

, E the ki-da hit da ha,
E the he the ki*-da hi" da,
E the ki®-da hi da.

Sone 5.
(Free translation, p. 274; literal translation, p. 610.)
Li:
Ki*-da hit da, kit-da hi= da ha,
Hi-a ko-tha wa-tse the the ki=-da hi da,
Ki2-da hi da ha,

Hi-a ko-tha wa-tse the the ki2-da hi" da.
No®’-zH1%-zHoN Wa-THO®.
Sone 1.

(Free translation, p. 275; literal translation, p. 610.)

ile

E tha ha ha he he tha,

E tha ha ha he he tha ha,
E tha ha,

E tha ha ha he he tha.

Sone 2.
(Free translation, p. 277; literal translation, p. 610.)
Ie

Tsi-go-e ho-thi-k’u mo” a,
Tsi-go-e hu-thi-k’u mo” a,
Tsi-go-e hu-thi-k’u mo®-ge he the,
Tsi-go-e hu-thi k’u mo" a.

2.
Tsi-go-e hu-bi-ka mo? a, ete.
3.
Tsi-go-e hu-thi-xthi mo” a, ete.
4,
Tsi-go-e i"-dse to tha, ete.
5.
Tsi-go-e i-bi-k’u tha, ete.

487

488

THE OSAGE TRIBE.

Sone 3.

(Free translation, p. 278; literal4ranslation, p. 611)
ule

Wa-k’o" ta bi Ha-wi tha ha,
Wa-k’o® ta bi Ha-wi tha ha,
Ha-ni da ha, Ha-wi tha ha,
Ha-ni da ha, Ha-wi tha ha,
Ha-ni da ha, Ha-wi-tha ha,
Wa-k’o® ta bi Ha-wi tha ha.

2.
Ni-ka xo-be Ha-wi tha ha, ete.
3.
Ni-ka xo-be ga-wi®-e tha ha, ete.
Sone 4.
(Free translation, p. 280; literal translation, p. 611.)
i

She wi-ta ha, she wi-ta,

Go-da ha ha wi ni-tse tha thi,
E he she wi-ta ha, she wi-ta
Go-da ha ha wi ni-tse tha thi®,
E he she wi-ta ha, she wi-ta.

2.

She wi-ta ha, she wi-ta
No® ha da-do® ho-tha-ne tse tha thi", ete.

3.

She wi-ta ha, she wi-ta
No® ha ha wa tha-no®-zhi® tse tha this, ete.

4,

She wi-ta ha, she wi-ta
Ga ha ha wa tha ni tse tha thi, ete.

5.
She wi-ta ha, she wi-ta
No®-ha ho®-ba tha ni tse tha thi", ete.

M1 Wa’-o¥-zHI*-Ga.

Sone 1.
(Free translation, p. 281; literal translation, p. 611.)
ns
Tsi-go he tho®-be sho" ni-wa-ta wa-k’o" he tse he,
Tsi-go he she sho" ni wa-ta wa-k’o" he tse he,
Ba-bthi he-tho"-be sho" ni wa-ta wa-k’o" he tse he,
Tsi-go he-tho®-be sho® ni wa-ta wa-k’o® he tse he.

[ETH. ANN. 39

LA FLESCHE ]

RITE OF VIGIL—OSAGE LANGUAGE. 489

2.

Mo*-gthe he-tho®-be sho® ni wa-ta wa-k’o" he tse he.
3.

Wa-gthe he-tho®-be sho" ni wa-ta wa-k’o" he tse he.
4,

Da-do® he-tho®-be sho" ni wa-ta wa-k’o® he tse he.

Sone 2.
(Free translation, p. 282; literal translation, p. 612.)

1

Wa-k’o® wi-tse sho", wa-k’o2 wi-tse shos,
E-no® he-no® wa-ko»-da-gi-e tho, wa-k’o" wi-tse sho,
Wa-k’o" wi-tse sho", wa-k’o" wi-tse sho".

Sone 3.
(Free translation, p. 283; literal translation, p. 612.)

ile

E-no® he tha ha wa-k’o" wi-tse,
E-no® he tha ha wa-k’o2 wi-tse sho,
E-no* he tha ha wa-k’o wi-tse,
E-no® he tha ha wa-k’o2 wi-tse sho,
E-no® he tha ha wa-k’o2 wi-tse.

2.

E-no® wa-k’o"-e tha ha wa-k’o" wi-tse,
E-no® wa-k’o-e tha ha wa-k’o" wi-tse sho, ete,

3.

E-no® ho®-ga-e tha ha wa-k’o" wi-tse,
E-no" ho®-ga-e tha ha wa-k’o. wi-tse sho®. ete,

4.
E-no® wi-ta-e tha ha wa-k’o" wi-tse,
E-no® wi-ta-e tha ha wa-k’o" wi-tse sho, etc.
Tse Wa-ruHo’,
(Free translation, p. 286; literal translation, p. 612.)
Sone 1.
il

Mi-ga do" ho® mo®-ho"-bthi» da he,

E he mo*-ho® bthi" da he the he-tho®-be the,
Mo?-ho®-bthi# da he he-tho»-be the,
Mo?-ho2-bthi" da a he the he.

2.
Do-ga do® ho® mo®-ho»-bthi2 da he, ete.

490

THE OSAGE TRIBE.

3.
Zhi»-ga do® ho® mo®-ho®-bthi® da he, ete.
4.
Ts’a-ge do® ho® mo*-ho®-bthi" da he, ete.
Sone 2.
(Free translation, p. 287; literal translation, p. 613.)
iE

Mi-ga tha ha mo®-ho®-thi be,

E he the he mi-ga tha ha mo*-ho®-thi" be,
Mi-ga a ha mo®-ho®-thi" be,

E-he the he mi-ga tha ha mo®-ho®-thi* be,
A he the the the he.

2:

Do-ga tha ha mo»-ho®-thi" be, ete.
3.

Zhi»-ga tha ha mo®-ho®-thi® be, ete.
4.

Ts’a-ge tha ha mo®-ho»-thi® be, ete.

Sona 3.
(Free translation, p. 289; literal translation, p. 613.)

il.

A-gi-gthe no® do®-ho" no*,
A-ci-gthe no® do®-ho® no?,
A-ci-gthe no® do®-ho,
A-ci-gthe no® do®-ho® no’,
A-ci-gthe no® do®-ho® no?,
A-ci-gthe no® do®-ho® no?,
A he the the the he.

2:

A-ci-gthe no® gi-xa no®, etc.
3.

A-ci-gthe no” gthe-ca no®, ete.
4,

A-ci-gthe no» Ho®-ga no®*, ete.
3.

A-ci-gthe no" ba-bthi no®, ete.
6. ;

A-ci-gthe no™ ga-mi no®, etc. +
Te

A-ci-gthe no® mo»-gthe no®, ete.

[ETH. ANN. 39

RITE OF VIGIL—OSAGE LANGUAGE. 491

8.

A-ci-gthe no® wa-k’o” no®, etc.
9.

A-ci-gthe no™ Xa-pe no2, etc.
10.

A-ci-gthe no® xtha zho® no®*, ete.
yials

A-ci-gthe no" ga-dsi" no®, ete.
12.

A-ci-gthe no” bi-xtho® no®, ete.
13%

A-ci-gthe no" zha-wa no?, etc.

SHo*-GE Wa-rTHO*.
Sone l.
(Free translation, p. 291; literal translation, p. 614.)
1:
Ci-a wa-thi-ko-ge he, gi-a wa-thi-ko-ge he,
Ci-a wa-thi-ko-ge he, gi-a wa-thi-ko-ge, he
Ni wa-ta ha, thi-ko-ge he,
Ci-a wa-thi-ko-ge he, ¢i-a wa-thi-ko-ge he,
Ci-a wa-thi-ko-ge, ni-wa-ta ha, ¢i-a wa-thi-ko-ge he.
2
Hi-a wa-thi-ko-ge he, hi-a wa-thi-ko-ge he.
3.
Zho wa-thi-ko-ge he, zho wa-thi-ko-ge he.
4.
A wa-thi-ko-ge he, a wa-thi-ko-ge he.
By
Pa wa-thi-ko-ge, pa wa-thi-ko-ge he.
6.
I-a wa-thi-ko-ge he, i-a wa-thi-ko-ge he.
Sone 2.
(Free translation, p- 292; literal translation, p. 614.)
1

Qi-a wa-thi-ko-ge he, ka-wa ho"-da ha we,
Ci-a wa-thi-ko-ge, ho™-wo"-da ha we,
Ci-a wa-thi-ko-ge, ho"-wo-da ha we,
Ci-a wa-thi-ko-ge, ho"-wo"-da ha we,
Ci-a wa-thi-ko-ge he, ka-wa ho»-da ha we:

492

THE OSAGE TRIBE.

2.

Hi-a wa-thi-ko-ge he, ka-wa ho®-da ha we.
3.

Zho wa-thi-ko-ge he, ka-wa ho®-da ha we.
4,

A wa-thi-ko-ge he, ka-wa ho®-da ha we.
5.

Pa wa-thi-ko-ge he, ka-wa ho®-da ha we.
6.

I-a wa-thi-ko-ge he, ka-wa ho®-da ha we.

Sone 3.
(Free translation, p. 293; 'iteral transl*tion, p. 615.)
i

Ho®-wo®-da ha we, ho®-wo®-da ha we,
Ho®-wo"-da ha we, ho®-wo®-da ha thi" he no2,
Ho®-wo®-da ha we, ho®-wo®-da ha we.

2.

To®-wo® da ha we, to"-wo® da da ha we.
To"-wo® da ha we, to®-wo"® da ha thi he no®,
To®-wo® da ha we, to"-wo® da ha we.

Sone 4.
(Free translation, p. 294; literal translation, p. 615.)
18

Tsi-go gthi no™ he no® no® no2,
Tsi-go gthi no™ he no® no® no?,
Tsi-go gthi no™ he no® no" no®,
He the the the,

Ho® do® gthi no® he no® no" no®,
Ho® do® gthi no® he no® no® no?,
He the the the,

Tsi go gthi no™ he no® no® no®.

2

a

Ho®-ba gthi no" he no® no® no?,
Ho®-ba gthi no™ he no® no® no?, ete.

Wa-no’’-ck A-Ba-cuU Wa-THO®.
Sone 1.
(Free translation, p, 297; literal translation, p. 615.)
ile
Tsi-go wa-ci®-da ha ni wa-ta,
Tsi-go wa-ci®-da ha ni wa-ta,
Ka-xe mo® the tha ha ni wa-ta,

Ka-xe mo® the tha ha ni wa-ta,
Tsi-go wa-ci®-da ha ni wa-ta.

[ TH, ANN. 39

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 493

2.
Tsi-go wa-gi®-da ha ni wa-ta,
Tsi-go wa-ci-da ha ni wa-ta,
Gthe-do" mo® the tha ha ni wa-ta,
Gthe-do" mo® the tha ha ni wa-ta,
Tsi-go wa-ci® da ha ni wa-ta.

Sone 2.

(Free translation, p. 298; literal translation, p. 615.)
ile
Ho ni wa-ta, ho ni wa-ta-e,
Ka-xe mo” the tha ha ni wa-ta, ha ni wa-ta,
Ka-xe mo® the tha ha ni wa-ta, ha ni wa-ta.

2.

Gthe-do" mo? the tha ha ni wa-ta, ha ni wa-ta.

3.

Mor the tha ha ni wa-ta, ha ni wa-ta.
4.

Mo? the a-the tha ha ni wa-ta, ha ni wa-ta.

5.
Tsi-go the tha ha ni wa-ta, ha ni wa-ta.
Sone 3.

(Free translation, p. 299; literal translation, p. 616.)
1.

Kia ha ni da ha, kia ha ni da ha,

Kia ha ni da ha, kia ha ni da ha,

Kia ha ni da ha, kia ha ni da we tha kia he
Kia ha ni da ha.

Sone 4.
(Free translation, p. 299; literal translation, p. 616.)

1.
Kia ha-we tha ho sho" ni da,
Kia ha-we tha ho sho ni da,
Kia ha-we tha sho" ni da,
Kia ha-we tha sho® ni da,
Kia ha-we tha sho" ni da.

Sone 5.
(Free translation, p. 300; literal translation, p. 616.)
il,
Kia ha-we tha ho sho:,
Cia thi-ko-ge no® ha-we tha ho,
Cia thi-ko-ge tha,
Kia we tha ho sho",
Cia thi-ko-ge no® ha-we tha ho,
Cia thi-ko-ge kia ha-we tha ho.

494

THE OSAGE TRIBE.

2.

Hi-a thi-ko-ge no® ha-we tha ho.
3.

Zhu thi-ko-ge no" ha-we tha ho.
4,

A thi-ko-ge no® ha-we tha ho.
5.

Pa thi-ko-ge no® ha-we tha ho.
6.

I-a thi-ko-ge no® ha-we tha-ho.

Sone 6.
(Free translation, p. 300; literal translation, p. 616.)

(Music same as that of Song 5.)

ie

Kia ha-we tha ho sho:,

Ci the tse ¢i tha ha-we tha ho,
Ci the tse ¢i tha,

Kia we tha ho sho®,

Ci the tse gi no" ha-we tha ho,
Ci the tse gi kia ha-we tha ho.

9
Hi the tse hi tha ha-we tha ho.
3.
Zhu the tse zhu tha ha-we tha ho.
4.
A the tse a tha ha-we tha ho.
5:

Pa the tse pa tha ha-we tha ho.
6.
I the tse i tha ha-we tha ho.
Sone 7.
(Free translation, p. 301; literal translation, p. 616.)
iL
Tsi-go ha-we tha to ki ni da, to ki ni da,
Tsi-go ha-we tha to ki ni da, to ki ni da,
Tsi-go ha-we tha to ki ni da, to ki ni da,
Tsi-go ha-we tha to ki ni da, to ki ni da,
Tsi-go ha-we tha to ki ni da.

[ETH. ANN, 39

LA FLESCHB]

RITE OF VIGIL—-OSAGE LANGUAGE,

Wa-tst’-a-pst Wa-rHo®,

Sone 1.
(Free translation, p. 302; literal translation, p. 616.)
ith
He-wa-to, he-wa-to he tha,
He-wa-to, he-wa-to he tha,
He-wa-to, he-wa-to he tha,
He-wa-to, he-wa-to a,
He-wa-to, he-wa-to he tha.
Sone 2.
(Free translation, p. 303; literal translation, p. 616.)
1.
He-wa-to, he-wa-to a ha, Sho-ka he-wa he the,
He-wa-to, he-wa-to a ha, Sho-ka he-wa he the,
He-wa-to, he-wa-to a ha, Sho-ka he-wa he the.
2:
He-wa-to, he-wa-to a ha, Xo-ka he-wa he the.

Sone 3.
(Free translation, p. 305; literal translation, p. 616.)

VE
A ha wa-gi®-da ha wa-k’o" e-tha, e the ci® da ha we,
A ha wa-ci*-da ha wa-k’o" e-tha, e the ¢i da ha we,
A ha wa-ci da ha wa-k’o" e tha, e the ci da ha we,
A ha wa-gi® da ha wa-k’o" e tha, e the ci da ha we,
A ha wa-ci® da ha wa-k’o® e tha.

2

A ha wa-ci®-da ha wa-k’o" e tha, e the hi# da ha we.
3.

A ha wa-git-da ha wa-k’o" e tha, e the zhu i= da ha we.

4,

A ha wa-ci"-da ha wa-k’o" e tha, e the a i= da ha we.
5.

A ha wa-gi*-da ha wa-k’o® e tha, e the pa i® da ha we.
6.

A ha wa-cit-da ha wa-k’o" e tha, e the i= da ha we.

Sone 4.
(Free translation, p. 306; literal translation, p. 617.)
ils
Tsi-go wa-ko"-da ta ha we ha thi-o-ka-we tse i= da,
Ha thi-o-ka-we tse i" do, tha-ho-ka-we tse i= do
Tha-ho-ka-we tse i do ha, thi-o-ka-we tse i" da,
Tsi-go wa-ko"-da ta ha we.

495

496

THE OSAGE TRIBE.

Sone 5.

(Free translation, p. 307; literal translation, p. 617.)
al

E no® wa-no®-xe he wa-ko"-da wa-ha ¢u wi-shi,
E no® wa-no®-xe he wa-ko®-da wa-ha ¢u wi-shi,
Ci bthe do® he wa-ko®-da wa-ha ¢u wi-shi,
Sho-bthe do® he wa-ko®-da wa-ha ¢u wi-shi.

2.

Hi bthe do" he wa-ko®-da wa-ha ¢u wi-shi.
3.

Zhu bthe do® he wa-ko®-da wa-ha ¢u wi shi.
4.

A bthe do” he wa-ko®-da wa-ha ¢u wi-shi.
5.

Pa bthe do® he wa-ko®-da wa-ha ¢u wi-shi.
6.

I bthe do® he wa-ko®-da wa-ha ¢u wi-shi.

Sone 6.
(Free translation, p. 308; literal translation, p. 617-)

I

Tsi-go mo®-ge cu ta ha we ha thi-o-ka-we tse i" da,
Ha thi-o-ka-we tse it da, tha-ho-ka-we tse i" do,
Tha-ho-ka-we tse i® do ha thi-o-ka-we tse i" do,
Tsi-go mo®-ge cu ta ha we.

2.

Tsi-go hi gi-cu ta ha we ha thi-o-ka-we tse i" do.
3.

Tsi-go a-gi-cu ta ha we ha thi-o-ka-we tse it do.
4.

Tsi-go pa gi-gu ta ha we ha thi-o-ka-we tse i do.
5.

Tsi-go i gi-cu ta ha we ha thi-o-ka-we tse i® do.

Sone 7.
(Free translation, p. 309; literal translation, p. 617.)

es

_ Hi tho-to® no" no®, hi tho-to® no® no®,
Hi tho-to® no® no®, hi tho-to® no® no®,
Hi-tho-to" no® no®, hi tho-to® no® no,
Hi tho-to™ no® no®*.

2.

Hi tho-to® no® no®, ni-ku to® no® no?.

[ HTH. ANN. 39

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 497

Sone 8.
(Free translation, p. 310; literal translation, p. 617.)
1.

I-tho-to" ho® thi hi hi tha no,
Sho®-to® wa-ha ko®-ha thi hi hi tha no2,
I-tho-to® ho” thi hi hi tha no,
I-tho-to" ho” thi hi hi tha no».

2.

I-tho-to® ho" thi hi hi tha no,
I-tho-to" ho thi hi hi tha no,
I-tho-to® ho® thi hi hi tha no,
I-tho-to® ho® thi hi hi tha no»,

Sone 9.
(Free translation, p. 311; literal translation, p. 617.)

1.

Sho-ne the da we ni sho the the da we ni da ha,

Sho-ne the da we ni sho-the the da we ni da ha,

He the da we ni, He , hi hi , hi hi ae ,e :
Sho ne the da we ni sho the the da we ni da ha,

Sho ne the da we ni sho the the da we ni da Hees

Sho ne the da we ni sho the the.

Sone 10. 4

(Free translation, p. 312; literal translation, p. 617.)

Ha-ge ke-no” ke-no® gi wi-ta ha ka wa ha,
Ha ge ke-no" ke-no® gi wi-ta ha ka wa,

Ci wi-ta ha ka wa ha,

Ha-ge ke-no® ke-no® gi wi-ta.

2.

Ha-ge ke-no® ke-no® hi wi-ta ha ka wa ha.
3.

Ha ge ke-no® ke-no® zho wi-ta ha ka wa ha.
4.

Ha ge ke-no® ke-no® a wi-ta ha ka wa ha.
5.

Ha ge ke-no® ke-no” pa wi-ta ha ka wa ha.
6.

Ha ge ke-no® ke-no" i wi-ta ha ka wa ha.
32

498 THE OSAGE TRIBE. [ETH. ANN. 39

Ni’-pst Wa-rHo®.

Sone 1.
(Free translation, p. 313; literal translation, p. 617.)

ite

Ha ki-no® tsi-go ni da ha he tha ha,
Ga wa to® the the e tha ha e tha ha,
Ga wa to" the he tha he tha ha.

Sone 2.
(Free translation, p. 313; literal translation, p. 617.)
1.

Ha ki-no® to to ni da,
To-mo® ka she hi-no®-the tha,
To-mo® ka she hi no®-the tha,
Ha ki-no® to to ni da.

Sona 3.
(Free translation, p. 314; literal translation, p. 617.)
il

To mo®-ksho®-dse he

To mo"-ksho®-dse hi-no®-the tha,
To mo*-ksho®-dse hi-no®-the tha,
Ha ki-no® to-mo®-ksho»-dse.

Sone 4.

(Free translation, p. 314; literal translation, p. 617.)
itp
Ha ki-no® wa-to® the e,
Hi tha ha wa-to the he tha,
Ni-o® sho" shki wa-to® the he tha,
Ni-o® sho" shki wa-to" the he tha,
E hi tha hi tha,
Ha ki-no® wa-to® the.

Sone 5.
(Free translation, p. 314; literal translation, p. 617.)
(Musie same as that of song 2.)
ale

Ha ki-no® to to ni da,
To mo®-ksho®-dse hi-no®-the tha,
To-mo®-ksho®-dse hi no®-the tha,
Ha ki-no® to to ni da.

LA FLESCHD) RITE OF VIGIL—OSAGE LANGUAGE,

Sone 6.
(Free translation, p. 315; literal translation, p. 618.}
ibe
He-tho®-be tho ha he-tho®-be tha,
He-tho®-be tho ha he-tho"-be tha,
Ca-be he-tho®-be the no" ho® he-tho®-be,
Ca-be he-tho®-be the no® ho" he-tho®-be,
Ca-be he-tho®-be the no® ho" he-tho®-be,
Ca-be he-tho®-be the no® ho® he-tho®-be.

2

To-hno® he-tho®-be the no® ho® he-tho®-be, ete.
3.

T»-gtho® he-tho®-be the no" ho" he-tho"-be, ete.
4,

Zha-be he-tho®-be the no" ho® he-tho®-be, ete.
Ka’-xgk Wa-rTHo®.

Sone 1.
(Free translation, p. 317; literal translation, p. 618.)

il

He ke da we the he da we ni da ha,
He ke da we the e he da we ni da ha,
He ke da we the he.

Sone 2.
(Free translation, p. 317; literal translation, p. 618.)
Le
Ka-xe a-tsi it da ha he ko-wi-tha,
Thi-a hi-wa ka-xe he ko-wi-tha,
Ka-xe a-tsi it da ha he ko-wi-tha,
Thi-a hi-wa ka-xe he ko-wi-tha,
Ka-xe a-tsi i® da ha he ko-wi-tha.

9

Tsi-go tsi it da ha he ko-wi-tha.
Sone 3,

(Free translation, p. 318; literal translation, p. 618.)
hs

Hi-a wi-tha no*-zhi® ¢o" da hi tha,
Hi-a wi-tha no®-zhi® co" da hi® da,
She xa-tha no®-zhi® co" da hi® da,
She xa-tha no®-zhi® ¢o" da hi" da,
She xa tha no®-zhi" go" da hi" da.

499

500 THE OSAGE TRIBE.

Mr TxHo’-Tto’ Wa-rxHoW.

Sone 1.
(Free translation, p. 319; literal translation, p. 618.)
1

Mi sho” she the 02-ba-he the,
Mi sho® she the 02-ba-he the,
Xi-tha sha ho®-k’i-e tha o®-ba-he the
Xi-tha sha hot-k’i-e tha o®-ba-he no®,
Mi sho® she the o®-ba-he the.

9
Xi-tha ¢ka ho®-k’i-e tha o®-ba-he the.
3.

Xi-tha pa ho®-k’i-e tha o®-ba-he the.

Sone 2.
(Free translation, p. 320; literal translation, p. 619.)
ule
Hi*-da-dsi he-tho®-tho®-be
I-a be tho-to® ga-xa,
Ka-wa no® da ha we the the,
Hi*-da-dsi he-tho®-tho®-be the the,
I-a be tho-to® ga-xa,
Ka-wa no® da ha we,
Hi®-da-dsi he-tho®-tho®-be.
Sone 3.
(Free translation, p. 321; literal translation, p. 619.)
Al
Ka-wa no® da ha, no® da,
He ka-wa no" ho® ¢i ka-wa no® da he,
He ka-wa no" ha ka-wa no2,
Ka-wa no® da ha.
Sone 4.
(Free translation, p. 321; literal translation, p. 619.)
iL.
He-no® ¢i-a wa-thi-ko" da we he,
Ci-a wa-thi-ko® da we the,
He-no® ¢i-a wa-thi-ko® da we e,
Ci-a wa-thi-ko® da we,
He-no® ¢i-a wa-thi-ko™-da.

Ta Wa-rTHO®.
Sone 1.
(Free translation, p. 322; literal translation, p. 619.)

ile

Ho® da ha mi®-dse he, ho da ha mi®-dse he,
Ho da ha mi®-dse he, ho® da ha mi® dse he,
Ho® da ha mi®-dse he.

[BTH. ANN. 39

LA FLESCHB]

RITE OF VIGIL—OSAGE LANGUAGE,

2.

Ho=2 da ha mo® the he, ho" da ha mo? the he, etc.

3.

Ho? da ha tho-the he, ho® da ha tho-the he, ete.

4,

Ho® da ha mi the he, ho" da ha mi the he, ete.

Sone 2.
(Free translation, p. 323; literal translation, p. 619.)
ale

Ha-we tha we, tha-we tha-ke he the,
Ha-we tha-we, tha-we tha-ke he,
Mi»-dse he, ha-we mi"-dse he,

A ha mi®-dse he, ha-we mi®-dse he,
Ha-we tha-we, tha-we tha-ke he.

2.
Mo? the he, ha-we mo® the he, etc.
3.
Tho-the he, ha-we tho-the he, etc.
4.
Mi the he, ha-we mi the he, etc.
Sone 3.
(Free translation, p. 324; literal translaticn, p. 620.)
ale
Ki-a ha-we mi®-dse he tha,
Ha-we mi®-dse he, A ha mi®-dse he tha,
Ha-we mi®-dse he tha,
Ha-we mi®-dse he, A ha mi®-dse he,
Ki-a ha-we mi®-dse he.
2:
Ki-a ha-we mo? the he tha, etc.
3.
Ki-a ha-we tho-the he tha, etc.
4,
Ki-a ha-we mi the he tha, etc.
Sona 4.
(Free translation, p. 325; literal translation, p. 620.)
ue
Hi-o" ki-pa ha no" ni wa,
Hi-o®-ki-pa ha no" ni wa,
I-wa thi-wa-zho® hi-o®-zho® ni ke,
Hi-o®-ki-pa ha no" ni wa.

501

502

.

NOOR WN Ee

.

(72)

9°
10.
dale
12.

THE OSAGE TRIBE. [ETH. ANN. 39

Sone 5.
(Free translation, p. 325; literal translation, p. 620.)
ii.
Hi-tho-ka wi tha do-da ha,
Hi-tho-ka wi-tha do-da ha,
Hi-tho-ka wi-tha do-da ha,
Hi-tho-ka wi-tha do-da ha.
Sone 6.
(Free translation, p. 326; literal translation, p. 620.)
ie
Ha-ki-no® tse gi no" no®-e,
Kxo-e no™ no® tse he da da,
Ha ki-no® tse ¢i no™ no®-e,
Ko-e no® no? tse,
Ha-ki-no® tse gi no™ no®-e.
Sone 7.
(Free translation, p. 326; literal translation, p. 620.)
i
Ko-sha no® ko-sha ni wa ta,
Ko-sha no® ko-sha ni wa,
Tse o-she the ho ho ni wa ta,
O-she the ho ho ni wa ta,
Ko-sha no® ko-sha ni wa ta.

WA-THO® SHA-PE TSE.
No*-xtHeE |-K1’-psze Wa-rTHo*.

WI’-GI-E.

(Free translation, p. 328; literal translation, p. 620.)

Ha! da-do" wa-zhi" gi-the mo®-thi® ta ba do" a’, a bi® da, tsi ga,

Wa’-ca-be

u-ca-ka thit-ge kshe no® a’, a bi® da, tsi ga,

Wa’-zhi® to"-ga do® wa-zhi® gi-tha bi a’, a bi® da, tsi ga,
Wa’-zhi® gi-the mo®-thi® bi do® a’, a bit da, tsi ga,

Wa’-zhi u-ta-thi® bi ki-the mo?-thi" ta i tsit da’, a bi® da, tsi ga,
No®’-be-hi wi-ta’, a bi" da, tsi ga,

No®’-be-hi the mo"-thi® bi do® shki a’, a bi" da, tsi ga,

No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® ta i tsi" da’, a bit da,

tsl ga.

Ci’ ko®-ha
No®’-xthe
No?’-xthe
No®’-xthe

sha-be ga thi"-kshe a’, a bi da, tsi ga,

a-gi-the a-thi" he i" da’, a bi" da, tsi ga,

gi-the mo®-thi® bi do? a’, a bit da, tsi ga,

ai-ca-be ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga.

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 503

13.
14.
15.
16.

. Da’-do™ wa-zhi" gi-the mot-thi® ta ba do" a
. I»’-gtho"-ga do-ga kshe a’, a bi? da, tsi ga,
. Wa’-zhi® to®-ga do™ wa-zhi" gi-tha bi a’, a bi" da, tsi ga,
32.
. Wa’-zhi® u-ta-thi bi ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,
4. No®’-be-hi wi-ta’, a bi® da, tsi ga,

5. No®’-be-hi the mo®-thi® bi do® a’, a bit da, tsi ga,

). No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® tai tsi® da’, a bi" da,

(it’-dse i-ta-xe sha-be ga thi"-kshe a’, a bi® da, tsi ga,
No?’-xthe a-gi-the a-thi" he 1" da’, a bi" da, tsi ga,

Zhi®’-ga no"-xthe gi-tha bi do" shki a’, a bi" da, tsi ga,
No®’-xthe gi-¢a-be ki-the mo"-thi" ta i tsi" da’, a bit da, tsi ga.

. No®’-ta i-ta-xe ¢a-be ga thi®-kshe a’, a bit da, tsi ga,

. No®’-xthe a-gi-the a-thi" he i da’, a bit da, tsi ga,

. No®’-xthe gi-the mo®-thi® bi do® a’, a bi" da, tsi ga,

. Not’-xthe gi-c¢a-be ki-the mo"-thi" tai tsi" da’, a bi da, tsi ga.

. I®’-shta-ha sha-be ga kshe a, a bit da’, tsi ga,

2. No®’-xthe a-gi-the a-thi" he i" da’, a bi" da, tsi ga,

. No®-xthe gi-tha bi do" shki a, a bi" da, tsi ga,

. No®’-xthe gi-ga-be ki-the mo"-thi® ta i tsi” da’, a bit da, tsi ga.

. Pa’-zhu-zhe ¢a-be ga thi"-kshe a’, a bi da, tsi ga,

. No®’-xthe a-gi-the a-thi" he i" da’, a bi" da, tsi ga,

. Not’-xthe gi-the mo®-thi® bi do™ a’, a bi® da, tsi ga,

. No®’-xthe gi-ga-be ki-the mo*-thi® ta i tsi" da’, a bit da, tsi ga.

‘, a bi® da, tsi ga,

Wa/-zhi" gi-the mo®-thi" bi do® a’, a bi" da, tsi ga,

tsi ga.

. Mi’-xa-c¢ka to™-ga wa-tha-xthi thit-ge thi"-kshe no™ a’, a bi" da,

tsl ga,

. Wa/’-zhi" to™-ga do® wa-zhi" gi-tha bi a’, a bi" da, tsi ga,
. Wa’-zhi® gi-the mo®-thi" bi do® a’, a bi" da, tsi ga,
. Wa/-zhi" u-ta-thi® bi ki-the mo®-thi ta i tsi" da’, a bi" da, tsi ga.

. (i’-ha sha-be ga thi®-kshe a’, a bi" da, tsi ga,
2. Pa’-zhu-zhe ¢a-be ga thi®-kshe e-tho®-ba’, a bi? da, tsi ga, »

No®’-xthe a-gi-the a-thi" he 1" da’, a bi da, tsi ga,

. No®’-xthe gi-the mo®-thi® bi do" a’, a bi" da, tsi ga,

No*’-xthe gi-ga-be ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga.

5. Ta’ he ba-ci-ge kshe no" a’, a bi da, tsi ga,

. Wa’-zhi" to"-ga do® wa-zhi® gi-tha bi a’, a bi" da, tsi ga,

8. Pi’-¢i thit-ge tho®-zha’, a bi® da, tsi ga,

. Wa-zhi" gi-tha bi a, a bi" da, tsi ga,

. Wa’-zhi® gi-the mo®-thi" bi do" a’, a bi" da, tsi ga,

51. Wa’-zhi® u-ta-thi® bi ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,

504 THE OSAGE TRIBE. [BTH. ANN, 39

52. Ci’-pa ha sha-be ga thi"-kshe a’, a bi da, tsi ga,

53. Pa’-zhu-zhe ga-be ga thit-kshe e-tho®-ba’, a bi® da, tsi ga,

54. No®’-xthe a-gi-the a-thi® he i" da’, a bi" da, tsi ga,

55. No®’-xthe gi-the mo®-thi® bi do" a’, a bi" da, tsi ga,

56. No®’-xthe gi-¢a-be ki-the mo?-thi" ta i tsi da’, a bi da, tsi ga.

Sone 1.
(Free translation, p. 330; literal translation, p. 622.)
Ws

Ni-ka ¢to be he wa-tho te he nos,

Ha-ni da we he, ha-ni-da ha we, ha ni da,
Ha-ni-da ha we, ha-ni da we he, ha-ni da ha we,
Ha-ni da, ha-ni da ha we,

Ni-ka ¢to be he wa-tho® te he no2,

Ha-ni da we he, ha-ni da ha we.

2
Wa-zhi® ga-be he wa-tho® te he no®, etc.
3.
Ta-ha to® be he wa-tho® te he no, etc.
4.
Ho*-ga to" be he wa-tho® te he no, etc.
Sone 2.
(Free translation, p. 331; literal translation, p. 622.)
1.
Ni-ka ¢to be no® dsi the tse,
Ni-ka ¢to be no" dsi the tse,
Ko-tha he no®, ko-tha he,
Ko-tha he no®, ko-tha he he,
Ni-ka ¢to be no® dsi the tse.
Sone 3.
(Free translation, p. 332; literal translation, p. 622.)

ie

Ha-ni da, ha-ni da he he the,
Ha-ni da, ha-ni da he he the,
Wa-xtha to" bi the wa-tho tse the he the,
Wa-xtha to" bi the wa-tho® tse the hi tha,
Ha-ni da, ha-ni da he he the.

2.

Ta-ha to" bi the wa-tho® tse the he the, etc.
3.

Ho®-ga to" bi the wa-tho® tse the he the, etc.
4.

Ho2-ba to® bi the wa-tho® tse the he the, etc.

LA FLBSCHB]

RITE OF VIGIL—OSAGE LANGUAGE,

Sone 4.

(Free translation, p. 333; literal translation, p. 623.)
ALS

Pe-dse, pe-dse hi-tha wi-ta-e tha,
Pe-dse, pe-dse hi-tha wi-ta-e tha ha,
Wa-to" tha ha ki-no dsi a-thi tse,
Wa-to” tha ha ki-no" dsi a-thi® tse,
Pe-dse, pe-dse hi-tha wi-ta-e tha.

2.

Wa-to" tha ha ki-no® dsi a-thi» bthe, ete.

3.

Wa-to» tha ha ki-no® dsi u-thi-ce, ete.
4,

Wa-to® tha ha ki-no® dsi u-thi-bthi, ete.
5.

Wa-to® tha ha ki-no® dsi u-thi-xthi, ete.

Sona 5.
(Free translation, p. 335; literal translation, p. 623.)
ifs

Dse wi®-xtsi, dse wi® xtsi, ha ha,
Dse wi®-xtsi, dse wi®-xtsi, ha ha,
Dse wi®-xtsi ha ha,
Dse wit-xtsi, dse wit-xtsi ha ha,
Dse wi®-xtsi ha ha,
Dse wi®-xtsi, dse wi®-xtsi ha ha.

2.

Dse wi®-xtsi, dsi a-thi bthe ha ha, ete.
3.

Dse wi®-xtsi, dsi u-thi-ce ha ha, ete.
4.

Dse wi-xtsi, dsi u-thi-bthi ha ha, ete.
5.

Dse wi®-xtsi, dsi u-thi-xthi ha ha, ete.

505

506 THE OSAGE TRIBE. [WrH. ANN, 39

Sona 6.

(Free translation, p. 337; literal translation, p. 624.)
1.

He ta-ha kshe shki he-ni da ha,

Ta-ha kshe shki he-ni da ha,

Ta-ha kshe shki he-ni da ha,

Ta-ha kshe shki he-ni da ha,

Ta-ha kshe shki he-ni da ha.

9

He wa-xtha kshe shki he-ni da ha, ete.

3.
He Ho*-ga kshe shki he-ni da ha, ete.

4,
He Ho2-ba kshe shki he-ni da ha, ete.

Sone 7.

(Free translation, p. 338; literal translation, p. 624.)
is

He-tha wi-tha ha ha, he-tha wi-tha ha ha,
He-tha wi-tha ha ha, he-tha wi-tha ha ha,
He-tha wi-tha ha ha, he-tha wi-tha ha ha

Wa-zha-zhe, Ta-tha-xi", ha-ta-ha ni kshe do™ ga kshe gi-do™-be
tsi-¢tha thit ho!
O’-pxo® Wa-rTuo®.

Sone 1.
(Free translation, p. 339; literal translation, p. 624.)
Ne

Hi® a-to® no® ki-no® do® wa ha,
Ki-no® do" wa hi" a-to" aa,
Hi* a-to® no® ki-no® do" wa ha,
Ki-no® do" wa hi" a-to" a a,
Hi® a-to® no® ki-no® do® wa-ha,
Kki-no® do" wa hi" a-to™ a a,
Hi" a-to™ no® ki-no® do® wa ha.

Sone 2.
(Free translation, p. 340; literal translation, p. 625.)
ile
E hi® a-to"-a tha ha ki-a ha tha wi-the,
Ki-a ha tha wi-the,
E hi® a-to®-a tha ha ki-a ha tha wi-the,

Ki-a ha tha wi-the,
E hi® a-to"-a tha ha ki-a ha tha wi-the.

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 507

Sone 3.

(Free translation, p. 341; literal translation, p. 625.)
1.

He ka wa-xtha da wi-ni-da,

He ka-wa-xtha da wi-ni-da a,
The e i® da wi-ni-da, da wi-ni-da
He ka wa-xtha da wi-ni-da.

2.

He ka wa-xtha da wi-ni-da,

He ka wa-xtha da wi-ni da a,

Da we-e the da wi-ni-da, da wi-ni-da,
He ka wa-xtha da wi-ni-da.

Sone 4.
‘Free translation, p. 342; literal translation, p. 625.)

il,

Wa-k’o" wi-tse she-tho ni wa-ta,

Wa-k’o® wi-tse she-tho ni wa-ta,

Wa-k’o" wi-tse she-tho ni wa-ta,

E hi® a-to" a tha ha she-tho ni wa-ta,

Wa-k’o" wi-tse she-tho ni wa-ta, J
Wa-k’o® wi-tse she-tho ni wa-ta,

E hi*® a-to®-a tha ha she-tho ni wa-ta.

Sone 5.
(Free translation, p. 343; literal translation, p. 625.)

ug

E-no® he ta tse i" da ha da we,
E tse he do wi-ni-da,
E-no" he ta tse i2 da ha do we,
E tse he do wi-ni-da,
E-no® he ta tse i" da ha do we,
E tse he da wi-ni-da.

2.
Tha-wa he ta tse i da ha do we,
E tse he do wi-ni-da,
Tha-wa he ta tse i da ha do we,
E tse he do wi-ni-da,
Tha-wa he ta tse i? da ha do we,
E tse he do wi-ni-da.

508 THE OSAGE TRIBE.

Sone 6.
(Free translation, p. 344; literal translation, p. 625.)

il.

Ki-tha-we sho" ni wa,
Ki-tha-we sho" ni wa,
Tha wi-tha tse sho" ni wa,
Ki-tha-we sho" ni wa,
Ki-tha-we sho" ni wa.

2.

Ki-tha ha sho" ni wa, etc.
Wa-¢a’-BE WaA-THON,

Sone 1.
(Free translation, p. 344; literal translation, p. 625.)

I

E-no® ge ge ta ta tha no*,
E-no® ge ge ta ta tha,

E-no® ge ge ta ta tha no®,
E-no® ge ge ta ta tha no®.

Sone 2.
(Free translation, p. 345; literal translation, p. 626.)

ts

Wa-pa-hi u-ki-sha no” he shke wa-ni i" do,
Wa-pa-hi u ki-sha no" he shke wa-ni-i" do,
Wa-pa-hi u-ki-sha no" he shke wa-ni i" do,
Wa-pa-hi u-ki-sha no" he shke wa-ni i" do.

Sone 3.

(Free translation, p. 345; literal translation, p. 626.)
ile

Wa-pa-hi shki we-ni i" da ha,
Wa-pa-hi shki we-ni i da ha,
Wa-pa-hi shki we-ni i" da ha,
Wa-pa-hi shki we-ni i da ha.

Sona 4.
(Free translation, p. 347; literal translation, p. 626.)
1.

Ga-ta the shki tho-the tha,
Ga-ta the shki tho-the tha,
Ga-ta the shki tho-the tha,
Ga-ta the shki tho-the tha,
Ga-ta the shki tho-the tha,
Ga-ta the shki tho-the tha.

[BTH. ANN. 39

LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 509

Suo’-sHo-KA Wa-THO®.
Sone 1.

(Free translation, p. 348; literal translation, p. 626.)
1

Ta ha ha tha no*-ge he,

Ta ha ha tha no® ge he the,
Ta a ha tha no? ge he,

Ta ha a ha tha no" ge he
Ta ha a ha tha no® ge he.

Sone 2.

(Free translation, p. 348; literal translation, p. 626.)
Tle

Ta wa-tha-ke ke he no ha,
Ki®-da hi® da ha he ni i® da,
Ta-ha wa-tha-ke ke he no® ha,
Kit-da hi" da ha he nii® da,
Ta wa-tha-ke ke he no® ha,
Ki2-da hi" da ha he ni i? da,
Ta-ha wa-tha-ke ke he no® ha,
Ki2-da hit da ha he ni i" da.

Sone 3.
(Free translation, p. 349; literal translation, p. 626.)

uly

Ta wa-tse-xi he he tha ha,
He ha-ni-da, he ni da,

Ta-ha wa-tse-xi he he tha ha,
He ha-ni-da, he ni da,

Ta-ha wa-tse-xi he he tha ha,
He ha-ni-da, he ni da.

Pa-cr’ Stsm-psz Wa-rTHo®.

Sone 1.

(Free translation, p. 350; literal translation, p. 626.)
it

Ko»-ca ha ko-i-tha-a, a-tha, a-tha,
_ A-tha ha, tha ha, ko-i-tha-a

Ko*-¢a ha ko-i-tha-a, a-tha,

A-tha ha, tha ha, ko-i-tha-a,

Ko»-¢a ha ko-i-tha tha,

Tha ha ko-i-tha-a,

Ko*-ca ha ko-i-tha-a, a-tha,

A-tha-ha, tha ha ko-i-tha-a.

510

THE OSAGE TRIBE.

2.

Ki-tha ha ko-i-tha-a, a-tha, a-tha,
A-tha ha, tha ha, ko-i-tha-a,
Ki-tha ha ko-i-tha-a, a-tha,
A-tha ha, tha ha, ko-i-tha-a,
Ki-tha ha ko-i-tha-a,
Tha ha ko-i-tha-a,
Ki-tha ha ko-i-tha-a, a-tha,
A-tha ha, tha ha, ko-i-tha-a.
Sone 2.
(Free translation, p. 351; literal translation, p. 626.)
113
I»-to-to® wa-thi® da, i-to®-e wa-thi" da,
I»-to®-to"® wa-thi" da, i®-to®-e wa-thi" da,
I»-to®-to® wa-thi® da,
Da-we he tha, da-we he tha, da-we he tha.
2.
Pe-to®-to"® wa-thi" da, pe-to™-e wa-thi® da,
Pe-to"-to® wa-thi" da, pe-to"-e wa-thi" da,
Pe-to® wa-thi" da,
Da-we he tha, da-we he tha, da-we he tha.
Ni-zuiu’ Wa-TxHO%.
Sone 1.
(Free translation, p. 352; literal translation, p. 627.)
ie
Mo*-gthe ho®-ge he ta-ko i da ha-we he,
Ta-ko i® da ha-we,
Mo»*-gthe ho®-ge he ta-ko i da ha-we,
Mo»-gthe ho®-ge he ta-ko i= da ha-we he,
Mo»*-gthe ho®-ge he ta-ko i" da ha-we he,
E-da do-ba ha ta-ko i* da ha-we he,
Ta-ko i" da ha-we he,
Mo»-gthe ho"-ge he ta-ko i® da ha-we he.

Sone 2.
(Free translation, p. 353; literal translation, p. 627.)
Je

Mo?-gthe hot-ge, ho®-ge ta-ko 1" da ha-we the,
Mo»-gthe ho»-ge, ho»-ge ta-ko i= da ha-we the,
E-da do-ba ha ta-ko i» da ha-we he,

Ta-ko i da ha-we the,

Mo»-gthe ho®-ge, ho®-ge ta-ko it da ha-we the he the.

[ETH. ANN. 39

LA FLESCHE]

RITE OF VIGIL—OSAGE LANGUAGE. 511

Sone 3.
(Free translation, p. 354; literal translation, p. 627.)

ie

Mo?-xe she the do", mo®-xe ¢a-be
Mo»-xe she the do", mo®-xe ¢a-be,
Mo»-xe she the do", mo®-xe ¢a-be,
Mo»-xe she the do", mo®-xe ¢a-be.

2.
Mo-xe she the do", mo®-xe xo-dse, etc.
3.
Mo?-xe she the do", mo®-xe ¢o®-ho®, ete.
4.
Mo?-xe she the do", mo®-xe to-ho, ete.
Sone 4.
(Free translation, p. 355.)
i,

Mor-xe she the do® mo?-xe ¢a-be kia-hi tha tha,
Mo»-xe she the do® mo®-xe ¢a-be kia-hi tha tha
She the do® mo®-xe ¢a-be kia-hi tha tha,
She the do® mo*-xe ga-be kia-hi tha tha.

2.

Mo»-xe she the do® mo®-xe xo-dse kia-hi tha tha, ete.
3.

Mo»-xe she the do® mo®-xe ¢o®-ho® kia-hi tha tha, etc.
4,

Mo?-xe she the do® mo®-xe to-ho kia-hi tha’tha, ete.

J-rs1¥ Ki’-no% Wa-rTHo’.
Sone 1.
(Free translation, p. 357; literal translation, p. 628.)

1.

We-tsi" ki-k’o" tse he tha,
We-tsi® ki-k’o® tse he tha,
Ki-k’o® tse he tha,

We-tsi® ki-k’o" tse he tha,
We-tsi" ki-k’o" tse he tha,
We-tsi" ki-k’o" tse he tha,
Ki-k’o® tse he tha,

We-tsi® ki-k’o" tse he tha.

512 THE OSAGE TRIBE. (HTH. ANN. 39

Sone 2.
(Free translation, p. 358; literal translation, p. 628.)
ie

We-tsi® ki-no® wi® to™ he tha,
We-tsi ki-no™ ba-xo" he tha,
Ki-no® ba-xo" he tha,

We-tsi® ki-no® wi® to he tha.

2.
We-tsi® ki-no” tho-to® he tha.
3.
We-tsi® ki-no® ba-xo® he tha.
4,
We-tsi® ki-no® tho-to® he tha.
Mo®-18-KA I-Ga-xtHt Wa-THON.
Sone 3.

(Free translation, p. 359; literal translation, p. 628.)
i

Wa-dsi mo*-gthe tse ga-tho bthe da hi do ho,
Wa-dsi mo*-gthe tse ga-tho bthe da hi" do ho,
E tse he tsi-go ba-xo® the a-the no®,

Wa-dsi mo®-gthe tse ga-tho bthe da hi" do.

2.

E tse he tsi-go tho-to" the a-the no®.
3.

E tse he tsi-go ba-xo" the a-the no®.
4.

E tse he tsi-go tho-to" the a-the no®.

Sone 4.
(Free translation, p. 362; literal translation, p. 628.)

ile

Wa-dsi mo*-gthe tse, wa-dsi mo*-gthe tse, hia wi-tha ho,
Hia ko the no" no® ge we-tsi® wa-k’o" tho-to® zho-gthe,
The he tse hia wi tha ho,

Wa-dsi mo®-gthe tse, wa-dsi mo®-gthe tse, hia wi tha ho.

2.

Hia ko the no® no® ge we-tsi® wa-k’o® ba-xo® zho-gthe, ete.
3.

Hia ko the no® no® ge we-tsi® wa-k’o® tho-to® zho-gthe, etc.
4,

Hia ko the no no® ge we-tsi® wa-k’o® ba-xo" zho-gthe, etc.

LA FLESCHB]

RITE OF VIGIL—OSAGE LANGUAGE.

Ho’-5-Ga Gi-psHE Wa-THOY,.
Sona 5.
(Free translation, p. 363; literal translation, p. 629.)
ils

Ha zho® ni-ka-e, Ha-zho® ni-ka-e,

Ci the he he tha wi-tha,

Ha-zho® ni-ka-e gi the he he tha wi-tha,
Ha-zho® ni-ka-e gi the he he tha wi-tha,
Ha-zho® ni-ka-e gi the he he tha wi-tha,
Ha-zho® ni-ka-e.

2.

Hi the he he tha wi-tha.
3:

Zhu the he he tha wi-tha.
4.

A the he he tha wi-tha.
5.

Pa the he he tha wi-tha.
6.

I the he he tha wi-tha.

Mo® GruHu-sTsE-DsE Wa-THOY.
Sone 1.
(Free translation, p. 366; literal translation, p. 629.)
il,

The-a ha tse tsi-go thi thi=-ge the a-the i" da,
The-a ha dse, Wa-zhi®-ca-be thi thi.-ge the a-the i® da,
The-a ha, E , hi-hi, hi-hi, e, e.

2.

The-a ha dse, Gthe-do®-zhi®-ga thi thi®-ge the a-the i= da.

3.
The-a ha dse, Wa-zhi®-ca-be thi thi2-ge the-a-the i® da.
4,

The-a ha dse, Gthe-do®-zhi*-ga thi thi®-ge the-a the i> da.

3594°—25+—— 33

513

514

THE OSAGE TRIBE,

Sona 2.
(Free translation, p. 367; literal translation, p. 630.)
The

Ha, mo® kshe the-a-the tse no®-ka to-ho the no® no®,
Ha, mo? kshe the a-the tse no"-ka to-ho the no" no2,
Ho no® no®, ho no® no®, no®-ka to-ho the no® no?,
Zhu-dse kshe the a-the tse, E , hi-hi, hi-hi, e, e,
Ha, mo® kshe the a-the tse no®-ka to-ho the no" no2,
Ho no® no®, ho no® no®, no®-ka to-ho the no® no®,
Ha, mo® kshe the a-the tse no®-ka to-ho the no" no®.

2.

Ca-be kshe the a-the tse, E ——, hi-hi, hi-hi, e, e.
3.

Zhu-dse kshe the a-the tse, E ——, hi-hi, hi-hi, e, e.
4,

Ca-be kshe the a-the tse, E ——, hi-hi, hi-hi, e, e.

Sone 3.

(Free translation, p. 368; literal translation, p. 630.)
ilk

E he he, ts’e a-wa-the no® gthiu-wa he he no®
E he he, zhu-dse a-wa-the gthiu-wa he he no®,
E he he zhu-dse a-wa-the gthiu-wa he he no®,
E he he, zhu-dse a-wa-the gthiu-wa he he no,
E he he, zhu-dse a-wa-the gthiu-wa he he no,
E he he.

2.

E he he, xo-dse a-wa-the gthiu-wa he he no,
3.
E he he, ¢i-hi a-wa-the gthiu-wa he he non?.
4.
E he he, ¢o®-ho® a-wa-the gthiu-wa he he no®.
Grut’ I-HE-THE Wa-THO®.
5.

E he he, ts’e a-we-the no" gthiu-wa he he no®,
E he he, ki i-he a-wa-the gthiu-wa he he non®
E he he, ki i-he a-wa-the gthiu-wa he he no,
E he he, ki i-he a-wa-the gthiu-wa he he no2,
E he he, ki i-he a-wa-the gthiu-wa he he no,
E he he.

[BTH. ANN. 39

PART II].—LITERAL TRANSLATION

515

bo

18.

Wa’-xPE-GTHE A-po*-BE W1'-GI-E.
Penalty guardian of ritual.

(Free translation, p. 44; Osage version, p. 375.)

He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,
it has been said; tsi, house; ga, in this. 37.

Ho*-ga, the Ho®-ga subdivision; u-dse-the, fireplaces; Pe-tho®-ba,
seven; ni-ka-shi-ga, people; ba do", there were.

Xtha-xtha, timid, craven; thi"-ge, none; xtsi, verily; ni-ka-shi-ga,
people; bi, they were; a, they said.

No®, look you; wi-¢o"-ga, my younger brothers; e-ki-a, said to
one another; bi, they; a, they said.

Zhi"-ga, the little ones; wa-zhi", courage, anger; gi-the, make to
be; ta, shall; bi, they; a-tha, let them.

Wa-dsu-ta, animal; wi", a; a, they said.

Wa-zhi", courage, anger; gi-tha, made to be; bi, they; a, they
said. 9, 19.

I*-etho® gthe-zhe, mottled cat; zhi®-ga, little; e-de, one that is;
a, they said.

. Wa-zhi", courage, anger; gi-the, make to be their; bi, they; do",

when; a, they said. 20.

. Zhir-ga, the little ones.

Wa-xpe-gthe, penalty suspended in the air ready to drop;
a-do™-be, guardian of; a-ki-gtha-thi", keep for themselves;
mo?-thi", as they travel the path of life; ta, shall; bi a, they;
wi-¢o"-ga, my younger brothers. 21, 31, 43.

. Tsi-zhe-be, door; the, this; tse, standing; a, they said. 22, 32, 44.
. Tsi-zhe-be, door; a-do®-be, guardian of; a-ki-gtha-thi", keep for

themselves; mo®-thi", as they travel the’ path of life; ta, shall;
bit da, they.

U-zhe-tsi, fireplace; the, this; tse, standing; a, they said. 15,
34, 46.

. U-zhe-tsi, fireplace; a-do"-be, guardian of; a-ki-gtha-thi", keep

for themselves; mo®-thi", as they travel the path of life; ta,
shall; bi a, they; wi-go"-ga, my younger brothers; e-ki-a, said
to one another; bi, they; a, they said. 25, 35, 47.

. Wa-zhi", courage, anger; gi-tha bi, make to be their; ga, this;

no"-zhi® in da, stands, shall stand. 26, 36, 48.
I»-¢tho"-ga, puma; do-ga, male; kshe no", that lies outstretched;

a, they said.
517

518 THE OSAGE TRIBE. (ETH. ANN. 39

23. Tsi-zhe-be, door; a-do"-be, guardian of; a-ki-gtha-thi", keep for
themselves; mo®-thi", as they travel the path of life; ta, shall;
bi a, they; wi-co"-ga, my younger brothers; e-ki-a, said to one
another; bi, they; a, they said. 33, 45.

27. Wa-ca-be, black bear; u-ca-ka, blemish, spots; thi"-ge, none;
kshe no®, that lies outstretched; a, they said.

28. E, that; shki do®, also; a, they said. 39.

29. Wa-zhi", courage, anger; o®-gi-the, make to be our; ta bi a-tha,
let us. 40.

30. Wa-zhi", courage, anger; o"-gi-tha, we make to be our; bi, we;
do", when; a, they said. 41.

38. Wa-dsu-ta, animal; stse-dse, tall; kshe no", that lies outstretched;
a, they said.

42. Wa-xpe-gthe, penalty suspended in the air ready to drop; a,
they said.

Wa’-xPE-GTHE A-pO*-BE W1’-GI-E.
(Used by all the gentes.)

(Free translation, p. 47; Osage version, p. 376.)

1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,
it has been said; tsi, house; ga, in this. 23, 39, 61, 67, 70.

. Ta-dse, winds; pa-ho®-gthe, in advance of the storm; thi", that
moves; dsi, there; a, they said. 7, 27, 73, 87.

3. Wa-¢a-ki-the, archaic, probably brother; zhi"-ga, the little ones;
i-ta, of theirs; wi", one; u-mo®-thi", in the midst of; thi’,
moves; a, they said.

4. Wi-tsi-go, my grandfather; a, they said. 8, 15, 19, 21, 31, 37, 44,
49, 55, 59, 71, 78, 82, 85, 90, 95.

. Da-do", things or acts of any kind; no®-thi*, obscure to him or
beyond his understanding; a-zhi, is not; xtsi, verily; thi", as
he moves; a, they said.

6. Dsi®-tha-to®-ga, there seems to be a doubt as to whether this
name means great butterfly or the aged butterfly, however, it
is a symbol of the Ho®-ga U-ta-no®-dsi gens; do", a; a, they
said.

9. U-mot-thi", moves therein; thi, as he moves; a, they said. 28,
75, 88.

10. Da-do", things or acts; no™-thi", obscure or beyond understand-
ing; a-zhi, to him not; xtsi, verily; u-mo®-thi", moves therein;
the no®, as he moves; a, they said. 29.

11. Wa-xpe-gthe, penalties suspended overhead; a-gi-do"-be, watches
over; thi, as he moves; a, they said. 13, 30, 48, 54, 77, 89.

12. Wa-xpe-gthe, acts secretly performed; mo*-tse, in the deepest of
secret places; xtsi, verily; thit-kshe, the place sitting; shki do®,
even then; a, they said.

bo

or

LA FLESCHE] RITE OF VIGIL——LITERAL TRANSLATION. 519

14.

16.

17.

18.

25.

26.

41.

42.

46.

Sho", even as; tha, they go forth, upon life’s journey; i, they;
do", when; a, they said.

Be-ni-ha, languid, wretchedness; hi gthi", to sit in lonely places;
thi-kshe, to sit; wa-ga-xe, makes them to; no", does; a, they
said. 33.

Ci-hi, yellow, sallow, of sickly hue; xtsi, verily; hi no", come to;
wa-the, cause them to; thi®-kshe, as he sits; a, they said.

Ha-shki, in any place; pa-gthe, to lay the head; i-zho®-zho", to
change the place of rest repeatedly; the, they; wa-ga-xe, makes
them to; thit-kshe no", he does as he sits; a, they said. 36, 48,
58, 69, 81, 94.

. Ho®-ba, days; u-¢a-ki-ba, the divisions of; do-ba, the four; shki,

and.

. No®-xe, spirit, sanity; gi-to", regain; a-zhi, not; xtsi, verily; the,

he, the sufferer; no®, always; a, they said.

. No®-xe, spirit, sanity; no® shki do", even that alone; wa-thu-ce,

take from them; tse a, when asked to; i, they; tho", when;
shki, and; e-gi wa-o, he does so to them; the no", he always;
a, they said. 38, 50, 60, 72, 83, 96.

Wa-ca-ki-the, archaic, probably brother; zhi®-ga, the little ones;
i-ta, of theirs; ga, this; no™-zhi" i" da, shall stand. 51.

Ki-gthiu-ni-ka, there seems to be some doubt as to whether this
name refers to a swallow or to the black bear, however, it is a
symbol belonging to the Wa-¢a-be gens; thi®-kshe, the sitting;
a, they said.

. Ni-ka-shi-ga, person or persons. 45, 65, 91.
. Zhu-i-ga, flesh; gi-to", regain; a-zhi, not; xtsi, verily; wa-thi®,

brings them; hi, to; the, he; no", always; a, they said.

. In-dse, faces; u-ga-ci-ci-hi, yellowish, sallow, sickly hue; the, as

they continue in life; xtsi, verily; wa-thi", brings them; hi, to;
the, he; no, always; a, they said.

A-hiu-ta-ta, the mottled eagle, the sacred symbol of the Ho"-ga
gens; do", a; a, they said.

Ta-dse, winds; pa-ho®-gthe, in advance of the storm; thi", the
moving; dsi, there; u-mo®-thi", moves therein; the, he; no®,
always; a, they said. 53, 638.

Be-ni-ha, languid, wretchedness; xtsi, verily; wa-ga-xe, makes
them to become; the, he; no", always; a, they said. 79.

. Ci-hi, yellow, sallow, of a sickly hue; xtsi, verily; wa-ga-xe, makes

them to become; the, he; no", always; a, they said. 80.

. No®-ni-ba zhi®-ga, a little pipe, of the Wa-zha-zhe subdivision,

used in supplicatory rites; do", a; a, they said.

. Ci-hi, yellow, of a sickly hue; xtsi, verily; wa-thi*, brings them;

hi, to; the, he; no®, always; a, they said. 68.

520 THE OSAGE TRIBE. [BTH. ANN. 39

Vik Be-ni-ha, languid, wretchedness; xtsi, verily; wa-thi", brings
them; hi, to; the, he; no®, always; a, they said. 66, 92.

62. Tse-shi"-shi"-e, there is a doubt as to whether this name means the
nighthawk or the symbolic buffalo of the Tsi-zhu Wa-no" and
the Tse-do-ga I®-dse gentes; it is certain, however, that it is a
symbol of these two gentes; kshe, that hes outstretched; a,
they said.

64. Wi-tsi-go, my grandfather; da-do", things or acts; no™-thi®, ob-
secure, beyond understanding; a-zhi, to him not; xtsi, verily;
thi", as he moves; a, they said. 75.

74. Tse-pi-tha-to"-ga, the dragonfly; do", a; a, they said.

84. Ho" a-do", what; wa-ca-ki-the, archaic, probably brother; zhit-
ga, the little ones; i-ta, theirs; ga no", is; shki, and; a hi® a,
interrogative particles.

86. Ni-shku-shku, swallow, symbol of the Ni-ka Wa-ko®-da-gi gens;
kshe, that lies outstretched; no", that; a, they said.

93. A-da-ts’e-ga, to wither in flesh as by the heat of the sun; xtsi,
verily; wa-thi®, brings them; hi, to; the, he; no", always; a,
they said.

Wa-XPE-GTHE A-DO'-BE W1’-GI-E OF THE Ni-KA WaA-KO*-DA-GI GENS.
(Free translation, p. 51; Osage version, p. 379.)

1. He-dsi, at that time and place; xtsi, verily; a, they said. 4, 39.
Ta-dse, winds; pa-ho"-gthe, in advance of the storm; thi", moy-
ing; dsi, there; a, they said. 6, 16, 27, 36.
3. Wa-ca-ki-the, archaic, probably brother; zhi®-ga, little ones; i-ta,
theirs; wi", a; u-mo®-thi", moves therein; thit, moves; a, they
sald.
5. Ni-shku-shku, swallow; mo®-ge, breast; zhu-dse, red; kshe, that
lies outstretched; a, they said.
7. U-mo®-thi", moves therein; thi", moves; a, they said. 17, 28, 37.
8. Wa-xpe-gthe, penalties hanging overhead; a-gi-do"-be, guarding
his; thit, as he moves forth; a, they said. 19, 29, 38, 44.
9. Wi-tsi-go, my grandfather; a, they said. 15, 18, 20, 26, 35, 40.
10. Da-do®, things or acts; no®-thi", obscure or beyond understand-
ing; a-zhi, to him not; xtsi, verily; thi", as he moves forth;
a, they said.

11. Ho*-ba, days; u-¢a-ki-ba, the divisions of; ge, the; e-to", even to
them; xtsi, verily; a, they said. 21, 31, 41.

12. Wi-tsi-go, my grandfather; da-do", things or acts; no"-thi",
obscure; a-zhi, to him not; xtsi, verily; thit, as he moves forth;
a, they said. 23, 30.

13. Ho" a-do", what; wa-ca-ki-the, probably brother; zhi"-ga, the
little ones; i-ta, theirs; ga no", is; shki, and; a hi" a, interroga-
tive particles. 24, 33.

to

LA FLBSCHE] RITE OF VIGIL—LITERAL TRANSLATION, 521

14.

22.

25.

34.

43.

Ni-shku-shku, swallow; mo*-ge, breast; ¢a-be, black; kshe, that
lies outstretched; a, they said.

Gi-no?-thi", forgets; a-zhi, not; xtsi, verily; ni-ka-shi-ga, a per-
son; thi", he is; a, they said. 32, 42.

Ni-shku-shku, swallow; mo"-ge, breast; ¢ka, white; kshe, that
lies outstretched; a, they said.

Ni-shku-shku, swallow; mo"-ge, breast; ¢i, yellow; kshe, that lies
outstretched; a, they said.

Da-do", things or acts; no®-thi", obscure or beyond understand-
ing; a-zhi, not; xtsi, verily; ni-ka-shi-ga, a person; thi’, he is;
a, they said.

No*’-nr A-THA-SHO-DSE W1’-GI-E.
Tobacco smoke upon ritual.

I.

(Free translation, p. 54; Osage version, p. 380.)

. Da-do", what; zhi®-ga, the little ones; wa-zhi", courage, anger;

gi-the, make to be their; mo*-thi, as they travel the path of
life; ta, shall; ba, they; do", interrogative particle; a, they
said. 62.

. I"-gtho"-gthe-zhe, mottled cat; zhi®-ga, the little; kshe, that lies

outstretched; no", the; a, they said.

. Wi-tsi-go, my grandfather; wa-zhi"-to"-ga, great in courage; do",

being; wa-zhi", courage; gi-tha, make him to be; a-ka, they.
19, 64.

. Ho®-ba i-ta-xe, at the beginning of day; tho® dsi, at that time;

a, they said. 20, 35, 48, 65.

. Wi-tsi-go, my grandfather; wa-ko"-tha, attack; tsi-the, went

forth; do", when; a, they said. 21, 36, 49, 66.

. Ta, deer; he, horns; ba-shi-zhe, curved; kshe no", that lies out-

stretched.

. Wi-tsi-go, my grandfather; ts’e-the, killed; i-he-the, made to lay

in death; to", he stood; a, they said. 24, 39.

. Wi-tsi-go, my grandfather; e-dsi, there, to the spot; the, went;

a, they said.

. Wa-ko"-tha, attack; tsi-the, went forth; do", when; a, they said.
. He-dsi, at that time and place; xtsi, verily; a, they said. 56.

. Wa-tse, triumph; bo®, a call or ery; to®, stood; a, they said. 57.
. Zhit-ga, the little ones; mi, sun; hi-e ge, the setting of; ta, there

in the direction of.

. Wa-tse, to attack, to touch; tha, go; bi, they; tho", when; shki,

and; a, they said.

. Ga xto", acquit themselves in this very manner; mo®-thi", as

they travel the path of life; ta, shall; i, they; tsi" da, they
shall.

522 THE OSAGE TRIBE. [BTH, ANN. 39

15. No®-be, hands; e-dsi, at the slaying of the enemy; wa-thi"-ga,
absent; zhi, not; ki-the, cause themselves to; mo®-thi", as they
travel the path of life; ta, shall; i, they; tsit da, they shall.
29, 43, 60, 72, 82, 95.

16. U-ba-xo”, a cut to be followed; wit, one; ga-xe, made; no®-zhi*,
stood; a, they said.

17. Da-do®, what; zhi"-ga, the little ones; wa-zhi", courage; gi-tha,
make to be theirs; ga no", shall; shki, and; a hi” a, interrogative
particles. 31, 45, 73, 83. j

18. Sho®-ge, wolf; hi", hair; tu, gray; kshe no", that lies outstretched;
a, they said.

23. Ni, river; u-ga-xthi, in which there is a bend; xtsi, verily; ge dsi,
there, in such a place; a, they said. 38.

25. Wi-tsi-go, my grandfather; wa-tse, triumph; niu, uttered a cry
of; to", as he stood; a, they said. 69, 79.

26. Zhi®-ga, the little ones; wa-tse, to attack; tha, go forth; bi, they;
tho", when; shki, and; a, they said. 41, 58, 70, 80.

27. Wa-tse, triumph over the enemy; ga xto", in this very manner;
mo®-thi", as they travel the path of life; ta, shall; i, they; tsi”
da, they shall. 42, 59, 71, 81.

28. No®-be-hi, hands; wi-ta, mine; no®-be-hi, hands; tha, make usc
of; bi, they; tho", when; shki, and; a, they said.

30. U-ba-xo", a cut to be followed; tho®-ba, two; ga-xe, made; no?-
zhi", stood; a, they said.

32. I-gtho"-ga, puma; do-ga, male; kshe no®, that lies outstretched;
a, they said.

33. Wi-tsi-go, my grandfather; wa-zhi"-to"-ga, great in courage; do”,
being; a, they said.

34. Ga, him; wa-zhi", courage; gi-the, make to be theirs; ta, shall;
a-ka, they. 86.

37. Ta, deer; he, horns; sha-be, dark; kshe no*, that lies outstretched;
a, they said.

40. Wi-tsi-go, my grandfather; wa-tse, triumph; bo", call or cry; to",
as he stood; a, they said.

44. U-ba-xo", a cut to be followed; tha-bthit, three; ga-xe, made;
no®-zhi", as he stood; a, they said.

46. Wa-ca-be, black bear; do-ga, the male; kshe, that les out-
stretched; a, they said.

47. Wi-tsi-go, my grandfather; wa-zhi", courage; gi-tha, make to be
their; ta, shall; a-ka, they. 75.

50. Mo®-ba-tsi-he, a hummock; ho"-cka do", one of no particular size;
a, they said.

51. Thi-ta-the, tore apart; gthi, pulling it toward himself; no®-the,
placed; to", as he stood; a, they said.

LA

94.

FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 523

. Wa-gthu-shka, insects; zhi-ga, small.
. I, mouth; u-tha-btho-xe, crunched within; tsi-the, quickly; to",
as he stood; a, they said.
. L-the-dse, corner of his mouth; i-sdu-ge, the right side; tse, the;
a, they said.
. Wa-bi, blood; a-ba-sho®-tha, trickled down; tsi-the, quickly; to,
as he stood; a, they said.
. U-ba-xo", a cut to be followed; do-ba, four; ga-xe, made; no®-
zhi", as he stood; a, they said.
. Wa-dsu-ta to™-ga, the great animal, the bull; to" no", that stands;
a, they said.
. Mot-ha, a bank or cliff; pa-¢i, the top; ho™-cka do", of no par-
ticular size; a, they said.
. Thi-pi-tha, tore down; ga-xe, made it to fall; to", as he stood.
. Wa-dsu-ta stse-dse, tall animal, the elk; to™ no", that stands;
a, they said.
Tse-xe, open prairie; xtsi, verily; ge dsi, there, in such a place;
a, they said.
. Mi-ta o-ga-xthe, a sun gazer plant; hi, the stalks; to" no®, that
stand; a, they said.
Thi-bthi"-bthi"-tha, in a twisted shape; i-no®-the, he placed;
to", as he stood; a, they said.
. Wa-dsu-ta zhi"-ga, the small animal, the deer; kshe no", that lies
outstretched; a, they said.
. Wi-tsi-go, my grandfather; pi-ci, gall; thit-ge, has none; tho®-
zha, nevertheless; a, they said.
. To®-wo?-gtho", villages; do-ba, four; e-dsi a-ka, there were.
To"-wo", villages; ko"-ha, along the borders of; no™-ge kshe, he
ran; a, they said.
. To®-wo", villages; ko™-ha, the borders of; i-thi-sho"-ha, ran
around; shki do", even then; a, they said.
. Wa-pa-hi, deadly weapons; a-bu-zha-zha-ta, fly over him in
forked lines; bi, they said; shki do", even then; a, they said.
. Tse-xi, danger; ga-shi-be, escape; no", always; a, they said.

2. Zhi"-ga, the little ones; wa-zhi", courage; o"-gi-tha, make of me;

bi, they; tho", when; shki, and; a, they said.

. Tse-xi, dangers; ga-shi-be, escape; ki-the, cause themselves to;
mo?-thi", as they travel the path of life; ta, shall; i, they; tsi
da, they shall.

Zhi®-ga, the little ones; wo", one; shki do", even; a, they said.

524

Wefe

25.

28.
29.
30.
bl.

33.

THE OSAGE TRIBE. (HTH. ANN. 39

Il.

(Free translation, p. 59; Osage version, p. 382.)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga,inthis. 8, 15, 22, 24, 27, 32, 34, .
A249, 58.63; (250 4-

. Da-do", what; wa-zhi", courage; gi-the, make to be their; mo®-

thi, as they travel the path of life; ta, shall; ba, they; do",
interrogative particle; a, they said.

. No®-ni-o®-ba, pipe; zhi-ga, little; do", a; a, they said.
. Wa-zhi", courage, anger; gi-tha, make to be their; bi, they; a,

they said. 62.

. Wa-zhi", courage; gi-tha, make to be their; bi, they; do*, when;

a, they said.

. Mi, sun; hi-e ge, the setting of; ta, there, in that direction. 13,

20, 40, 56, 75.

. We ki i-he-the, use as a means by which to make fall the enemy;

gi-wa-ts’e-ga, make easy; ki-the, for themselves; mo®-thi", as
they travel the path of life; ta, shall; bit da, they shall.

. Wa-zhi", courage; gi-tha, make to be their; ga, this; no®-zhi® i"

da, shall stand. 16, 23, 43, 59, 78.

. Tsiu-ge, mussel; thi®-kshe, the sitting; no", the; a, they said.
. Wa-zhi", courage; o°-gi-the, make to be our; ta, shall; bi, we;

a-tha, we shall. 11, 18, 26, 61.

. Wa-zhi", courage; o"-gi-tha, we make to be our; bi, we; do®,

when; a, they said. 12.

. Wa-zhi", courage; gi-tha, make to be their; bi, they; gi-wa-

ts’e-ga, make easy; o?-ki-the, make for ourselves; o"-mo®-thi",
as we travel the path of life; ta bit da, we shall. 21.

Tse-hi*, buffalo hair, a narrow woven band; ga, this; thi®-kshe,
the sitting; no", the; a, they said.

Wa-zhi®-ga, bird, the eagle; wa-tha-xthi, evil, cruel disposition;
thir-ge, that has none; thi"-kshe no®, that sitteth; a, they
said.

Ho*-ba, day; i-ta-xe, beginning of; tho" dsi, at the; a, they said.
45, 64.

Thu-e, suddenly; xtsi, verily; wa-ko"-tha, attack; the, went forth;
do", when; a, they said. 46, 65.

O-cu, lowland forest; u-gtho", within the bend of a river; xtsi,
verily; ge dsi, there, in such a place; a, they said. 47.

Ciu-ka to"-ga, the great turkey; thi-kshe no", that sitteth; a,
they said.

Hit, feathers; ga-mo®-thi", afloat in the air; kshe, lay; ga-xe,
made it to; a, they said.

LA FLESCHB] RITE OF VIGIL—LITERAL TRANSLATION. 525

35.

36.

37.

38.

39.

41.

44.

48.

50.

51.

60.

66.

67.

Hu, voice; wa-to"-1", arose; tsi-gthe, suddenly in the distance;
thi, as he moved forth; a, they said. 69.

Tsi-ga-xa, a small war party; wa-tse, to attack; a-tha, they go
forth; bi, they; do", when; shki, and; a, they said. 52, 70.
Ga xto", acquit themselves in this very manner; mo?-thi", as they

travel the path of life; ta bit da, they shall. 53, 71.

No®-be-hi, hands; wi-ta, mine; a, they said. 54, 73.

No®-be-hi, hands; gi-the, make to be their; mo*-thi", as they
travel the path of life; bi, they; do", when; a, they said.
55, 74.

No®-be, hands; e-dsi, there, at the slaying of the enemy; wa-
thit-ga, absent; zhi, not; ki-the, cause themselves to be; mo®-
thi", as they travel the path of life; ta bit da, they shall. 57, 76.

I-to" to"-ga, the great horned owl; thi"-kshe no", that sitteth; a,
they said.

Mi-ka, raccoon; do-ga, male; thi"-kshe no*, that sitteth; a, they
said.

Bi-shu-ka, curled or doubled up; i-he-the, made to lie in death;
kshe, lie; a, they said. 68.

He-dsi, at that time and place; xtsi, verily; wa-tse, triumph;
niu, tocry, to utter; ga-xe, made; to", as he stood; a, they said.

Wa-po-ga to"-ga, the great gray owl; thi"-kshe no, that sitteth;
a, they said.

Ga-xa, branch, stream; zhi®-ga, small; -¢e-gtha-gtha, wooded
brokenly along its course; xtsi, verily; ge dsi, there, at such a
place; a, they said.

Mi-ka, raccoon; tse-he-xo-dse, young; e-de, a; a, they said.

Ho®-se'cu Rirvat.
Moccasin cutting wi'-gi-e.

(Free translation, p. 63; Osage version, p. 384.)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, in this. 26, 45, 63.

. Ke, turtle; ¢ir-dse, tail; ga-tse, serratures; pe-tho®-ba, seven;

thi-kshe, that sits having; a, they said.

. Ga, that (turtle); cu-e, foot; o"-ki-the, we make to be for our-

selves; o"-mo"-thi", as we travel the path of life; ta bi a, we
shall; wi-go"-ga, my younger brothers; e-ki-a, said to one
another; bi, they; a, they said. 28.

. Cu-e, foot; o"-ki-the, we make to be for ourselves; 0°-mo"-thi",

as we travel the path of life; bi, we; do", when; shki, and;
a, they said. 29.

. Mi, sun; hi-e, sets; ge, the places where; ta, toward, in the direc-

tion of. 18, 21, 30, 43, 47, 53.

526 THE OSAGE TRIBE. [MTH. ANN. 39

6. Xa-dse, grasses; gi-c¢ta-ge, to le flattened upon the ground for
us; o"-ki-the, we cause to be for ourselves; 0°-mo®-thi", as we
travel the path of life; ta bit da, we shall. 31.

7. Da-do", what: ho"-be-ko", moccasin string; the, make to be, or
make a symbol of; mo®-thi", as we travel the path of life; ta,
shall; ba, they; do", interrogative particle; a, they said. 32.

8. We-ts’a, snake; ni-dse-wa-the, that is of the water, garter snake;
kshe, that lies outstretched; no®, the; a, they said. 33.

9. Ga, that (snake); ho*-be-ko", moccasin string; the, make to be,
as a symbol of; mo®-thi", as they travel the path of life; bi,
they; a, they said. 34.

10. Ho®-be-ko", moccasin string; the, make to be as a symbol; mo®-
thi", as they travel the path of life; bi, they; do", when; shki,
and; a, they said. 35.

11. Xa-dse, grasses; e-shki-do®, even the; a, they said. 36.

12. Ho®-be-ko®, moccasin string; gi-ba-xa, cut or break their; zhi,
not; ki-the, cause to be for themselves; mo®-thi®, as they travel
the path of life; ta bi a, they shall; wi-co"-ga, my younger
brothers; e-ki-a, said to one another; bi, they; a, they said. 37.

13. Da-do", what; mo®-hi®, knife; gi-the, make to be for themselves
as a symbol; mo?-thit, as they travel the path of life; ta,
shall; ba, they; do", interrogative particle; a, they said. 38.

14. Wa-dsu-ta, animal (trope for buffalo); shi®-to-zhi®-ga, young
man, male; kshe, that lies outstretched; no", the; a, they
said. 39. ;

15. He, horn; i-shdo-ge, right; tse, the, that stands; a, they said. 40.

16. Ga, that horn; mo®-hi*, knife; gi-the, make to be for themselves
as a symbol of; mo®-thi", as they travel the path of lifes bi,
they; a, they said. 41.

17. Mo®-hi", knife; gi-the, make to be as a symbol for themselves;
mo*-thi", as they travel the path of life; bi, they; do®, when;
shki, and; a, they said. 42.

19. Mo®-hi*, knife; gi-pa-hi, their knife to be sharp; ki-the, they
shall cause for themselves; mo®-thi", as they travel the path
of life; ta bi a, they shall; wi-co"-ga, my younger brothers;
e-ki-a, said to one another; bi, they; a, they said. 44.

20. Da-do", what; wa-ba-to-be, upon shall they cut in parts; mo®-
thi", as they travel the path of life; ta, shall; ba, they; do®,
interrogative particle; a, they said. 46.

22. Ni-ka, a man; wa-k’o", military honors; o-tha-ha, upon whom
are attached; kshe, all such men; no", the; a, they said. 65.

z3. Ga, him; wa-ba-to-be, upon they shall cut the skin in parts;
mo®-thi", as they travel the path of life; bi, they; a, they
said. 49.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 527

24. Wa-ba-to-be, upon him they cut in parts the skin; mo*-thi®,
as they travel the path of life; bi, they; do", when; shki, and;
a, they said. 50.

25. Wa-ba-to-be, the act of cutting in parts the skin; gi-o-ts’e-ga,
shall be easy for them; ki-the, cause to be for themselves;
mo*-thi", as they travel the path of life; ta bi a, they shall;
wi-¢o"-ga, my younger brothers; e-ki-a, said to one another;
bi, they; a, they said. 51.

27. Ke, turtle; ¢i™-dse, tail; ga-tse, serratures; sha-fe, six; thi"-kshe,
having as he sits upon the earth; a, they said.

48. Wa-k’o, a woman; wo", who for the first time; we-da-the, has
given birth; do", a; a, they said. 70.

52. Da-do", what; wa-ba-xtho-ge, upon shall they perforate the skin;
mo®-thi", as they travel the path of life; ta, shall; ba, they;
do®, interrogative particle; a, they said. 58, 64, 69.

54. Shit-to, abbreviation of the word shi®-to-zhi"-ga, youth; ho,
voice; btho"-xe, cracked, referring to the changing of the voice
of a youth approaching manhood; do®, a; a, they said.

55. Ga, him; wa-ba-xtho-ge, upon they shall perforate the skin; mo®-
thi", as they travel the path of life; bi, they; a, they said.
60, 66, 71.

56. Wa-ba-xtho-ge, upon him they perforate the skin; mo®-thi", as
they travel the path of life; bi, they; do", when; shki, and; a,
they said. 61, 67, 72.

57. Wa-ba-xtho-ge, the act of perforating; gi-o-ts’e-ga, easy for our-
selves; o®-ki-the, we cause to be; o®-mo®-thi", as we travel the
path of life; ta bi a, we shall; wi-co®-ga, my younger brothers;
e-ki-a, said to one another; bi, they; a, they said. 62, 68, 73.

59. Shi-mi, abbreviation of the word shi-mi-zhi™-ga, maiden; ho,
voice; btho®-xe, cracked, referring to the changing of the voice
of a maiden approaching womanhood; do*, a; a, they said.

Ka’-wo’ Wa-rTHo®.
Painting song.

(Free translation, p. 70; Osage version, p. 387-)

i

Mo?-thi"-ka, earth; gi, appear; a bi the, they said.

Mo*-thi"-ka, earth; gi, appear; a bi tha, they said; he the, he the,
vocables.

Tse-xo-be e-go", spider-like; e-wo" thi", he who caused; a do*, and so.

Wi-tsi-go, my grandfather; gi, appears; a bi the, they said; he the,
vocables.

Mor-thi"-ka, earth; gi, appears; a bi the, they said; he the, vocables.

528 THE OSAGE TRIBE. [BrH. ANN. 39
2.
Ho?-bthi"-sha-be e-go", black bean-like; e-wo" thi", he who caused;
a do", and so.
3.
Ta-biu-cka e-go", whitleather-like; e-wo" thi, he who caused; a do®,
and so.
4.

ec
Ki-eda, leech; e-de, a; e-wo" thi", he who caused; a-do", and so.

Wi'-GI-E.

—

. Ha, Ho; tse-xo-be, spider; e-go", like; e-de, a; a, they said.

2. Zhit-ga, the little ones; zhu-i-ga, bodies; tha, of which to make;
bi, they; thi"-ge a-tha, there is nothing; wi-tsi-go e, my grand-
father; e-gi-a, said to him; bi, they; a, they said. 10, 19, 28.

3. He-dsi, at that time and place; xtsi, verily; a, they said. 11,
20, 29.

4. Zhi®-ga, the little ones; zhu-i-ga, bodies; o®-tha, make of me; ba,
they; tho®-ta, fitting; mi®-kshe i da, Iam, I who sit here. 13,
22, 31.

5. Ni, waters; a-ki-tha-zha-ta, parting of in forked lines; ga, these;
kshe, that lie. 14, 23, 32.

6. Wa-ko"-da, god of waters; o®-ki-tha-zha-ta, parting to make way
for me; bi, they; a-thi" he i* da, in my life’s journey. 15,
24, 33.

7. Zhi®-ga, the little ones; zhu-i-ga, bodies; o®-tha, make of me; bi,
they; do", when; a, they said. 16, 25, 34.

8. Wa-ko®-da, god of waters; a-ki-tha-zha-ta, make way for them
in forked lines; bi, they; ki-the, cause themselves to be; mo?-
thi", as they travel the path of life; ta bia, they shall; zhi"-ga,
the little ones. 17, 26, 35.

9. Ha, Ho; ho®-bthi" sha-be e-go", black bean-like; e-de, a; a, they
said.

12. Zhi"-ga, the little ones; zhu-i-ga, bodies; tha, of which to make;
' bi, they; thit-ge, have nothing; e-she do", you have said; a,
they said. 21, 30.
18. Ha, Ho; ta-biu-¢ka e-go", whitleather-like, leech; e-de, a; a, they
said.
27. Ha, Ho; ki-cda, leech; e-de, a; a, they said.

LA FLESCHB] RITE OF VIGIL—LITERAL TRANSLATION. 529

Ka’/-noX = W1’-cr-e.
Symbolic painting ritual.

(Free translation, p. 74; Osage version, p. 388.)

. Da-do", what; ki-no®, symbolic painting; gi-the, make to be or

to use; mo®-thi", as they travel the path of life; ta, shall; ba,
they; do", interrogative particle; a, they said.

. Wa-ko"-da, god; ho®-ba do®, of day; thit-kshe, that sitteth; a,

they said. 18.

. Ga, him; ki-no", symbolic painting; gi-the, make to be or to use;

mo®-thi", as they travel the path of life; bi, they; a, they
said. 5.

. Wa-ko"-da, god; tse-ga, early; xtsi, verily; u-ga-zhu-dse, as

though stricken with crimson; hi no® no", comes habitually;
a, they said.

Ki-no", symbolic painting; gi-the, make to be; mo®-thi", as they
travel the path of life; bi, they; do", when; a, they said.

. Ki-no", when they use that symbol; i-ts’a, causes of death;

thit-ge, having none; ki-the, cause themselves to be; mo?-
thi", as they travel the path of life; ta, shall; bi a, they; zhit-ga,
the little ones.

Da-do", what; wa-gthe, as a symbolic plume; gi-the, make to
be or to use; mo'-thi", as they travel the path of life; ta, shall;
ba, they; do", interrogative particle; a, they said.

. Wa-ko"-da, god; tse-ga, early; xtsi, verily; e-tho™-be, appears;

hi no® no", comes habitually; a, they said.
I-sdu-ge, his right side; dsi, there, on that side; a, they said.

. Wa-gthe to", a plume-like shaft; e-go", resembling; to® no®, that

stands; a, they said.
Ga, that shaft; wa-gthe, symbolic plume; gi-tha, make to be;
bi, they; a, they said.

. Wa-gthe, plume; gi-the, make to be; mo®-thi", as they travel the

path of life; bi, they; do", when; a, they said.

. Wa-gthe, plume; gi-sho"-tha, droop or fall; zhi, not; ki-the,

cause it to; mo®-thi", as they travel the path of life; ta, shall;
i, they; tsi” da, they sball.

Da-do®, what; wa-no®-p’1" to", as a symbolic gorget; kshi-the,
put upon him; mo?-thi", as they travel the path of life; ta,
shall; ba, they; do", interrogative particle; a, they said.

. Tsiu-ge, mussel; thit-kshe no, that sitteth; a, they said.

Ga, that; no™-p’i", as a gorget; kshi-the, put upon him; a-ka,
they.

. I-bi-co®-dse, close upon his body; xtsi, verily; a, they said.

No®-p’1", as a gorget; kshi-the, put upon him; a-ka, they.
3594°—25};——34

530 THE OSAGE TRIBE. (ETH, ANN. 39

21. I-ts’a, causes of death; thi-ge, having none; mo®-thi", as they
travel the path of life; ta, shall; bi a, they; zhi"-ga, the little
ones.

2. He-dsi, at that time and place; xtsi, verily; a, they said. 30, 36.

23. Da-do", what; a-ko"-ta, as a wristband; kshi-the, put upon him;
mo®-thi", as they travel the path of life; ta, shall; ba, they;
do", interrogative particle; a, they said.

24. Da-gthe, captive; a-ko"-ta, wristband; e shno® bi no®, that which
is spoken of as; a, they said.

25, A-ko®-ta, as a wristband; kshi-the, put upon him; a-ka, they. 29.

26. Da-gthe, captive; a-ko™-ta, wristband; wi", a; e-cka, in truth.

27. K-wa-ka, mean; zhi, not; a-ka, they.

28. Wa-no®-xe, spirit; e-de, a; a, they said.

31. Da-do", what; pi-tha to", as a girdle; kshi-the, put upon him;
ta, shall; ba, they; do®, intenmanative particle; a, they said.

32. Da-gthe, captive; e-de, a; a, they, said.

33. Pi- ine to®, as a girdle; kshi-the, put upon him; bi they; a, they
said.

34. Da-gthe, captive; e-de, a; e-cka, in truth; e-wa-ka, mean; ba,
they; zhi, not; a, they said.

35. Wa-no®-xe, spirit; e-de, a; pi-tha to®, as a girdle; ksi-tha, put
upon him; bi, they; a, they said.

37: Da-do™, what; ho™-be to", as moccasins; kshi-the, put upon him;
ta, shall; ba, they; do", interrogative particle; a, they said.

38. Da-gthe, captive; wi, a; a, they said.

39. Hot-be to®, as moccasins; kshi-tha, put upon him; bi, they; a,
they said. 42.

40. Da-gthe, captive; wi", a; e-cka, in truth; e-wa-ka, mean; ba,
they; zhi, not; a, they said.

41. Wa-no®-xe, spirit; a, they said.

No®-zow Wa-tTHo®.
Rising song.

(Free translation, p. 76; Osage version, p. 389.)
ale
Ha, O; Sho-ka, ceremonial messenger; a-no®-zhi" tse the, let us now

arise. (Lines 1, 2, 4, and 5.)
A-no®-zhi" tse the, let us now arise. (Line 3.)

2.

Ha, O; Sho-ka, ceremonial messenger; a-mo?-thi® tse the, let us now
go forth. (Lines 1, 2, 4, and 5.)
A-mo*-thi® tse the, let us now go forth. (Line 3.)

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 531

Tst Ta’-pr Wa-rHo®.
House approach song.
(Free translation, p. 80; Osage version, p. 390.)
Tsi, house; wi", a; e-dsi, there; tse do®, stands; dsi, there; the hi" da,
Igo. (Lines 1, 2, and 3.)
Dsi, there; the hit da, go I. (Line 5.)
Ho®-ga, the Ho®-ga subdivision; tsi, house; wi". a; e-dsi, there; a-ka
do", they dwell; dsi, there; the hit da, go I. (Line 5.)
Tsi, house; wi", a; e-dsi, there; a-ka do", dwell there; dsi, there; the
bi? da, go I. (Lines 6 and 7.)

Wa’-CI-THU-cE W1’-GI-E.
Taking footsteps ritual.

(Free translation, p. 81; Osage version, p. 390.)

1. Da-do", what; wa-¢i-thu-ce, take footsteps toward; mo®-thi®, as
they travel the path of life; ta, shall; ba, they; do", interroga-
tive particle; a’, they said. 12, 21, 31.

2. Mi, sun; hi-e, setting; ge, of the; ta, in the direction of. 13,
22,321. .

3. Ni, river; u-ga-xthi, bend; wi", a; a, they said.

4. Ga, that; a-¢i-thu-ce, take footsteps toward; mo®-thi", as they
travel the path of life; bi, they; a, they said. 7, 24.

5. Ni, river; u-ga-xthi, bend; wi", a; e-¢ka, in truth; e-wa-ka, mean;
ba, they; zhi, not; a, they said.

6. Tsi, house; zhi®-ga, little; wit, a; a, they said. C

8. A-ci-thu-ce, take footsteps toward; mon"-thi®, as they travel the
path of life; bi, they; do", when; a, they said. 10, 17, 19,
27, 29, 36, 38.

9. A-ci-thu-ce, take footsteps toward; gi-o-ts’e-ga, easy for them-
selves; ki-the, cause to be; mo®-thi", as they travel the path of
life; ta, shall; 1, they; tsi" da, they shall.

11. Wa-xo-be, shrine; zhi®-ga, little; ha-gtha-thi, carrying with them;
e-dsi, coming there; ba she tse, you shall. 20, 30, 39.

14. Ni, river; u-ga-xthi, bend; tho®-ba, two; wa-ci-thu-ce, take foot-
steps toward; mo®-thi", as they travel the path of life; bi, they;
a, they said.

15. Ni, river; u-ga-xthi, bend; tho"-ba, two; e-¢ka, in truth: e-wa-ka,
mean; ba, they; zhi, not; a, they said.

16. Tsi, house; zhi®-ga, little; tho™-ba, two; wa-ci-thu-ce, take foot-
steps toward; mo®-thi", as they travel the path of life; bi, they;
a, they said.

18. Wa-ci-thu-ce, take footsteps toward; gi-o-ts’e-ga, easy for them-
selves; ki-the, cause to be; mo-thi", as they travel the path of
life; ta, shall; bia, they; zhi®-ga, the little ones. 28, 37.

33.

(uy)
ol

wm Ow bo

or

ie)

10.

THE OSAGE TRIBE, [ HTH. ANN. 39

. Ni, river; u-ga-xthi, bend; tha-bthi", three; a, they said.
. Ni, river; u-ga-xthi, bend; tha-bthi", three; e-cka, in truth;

e-wa-ka, mean; ba, they; zhi, not; a, they said

. Tsi, house; zhi-ga, little; tha-bthi", three; wa-ci-thu-ce, take

footsteps toward; mo®-thi", as they travel the path of life; bi,
they; a, they said.

Ni, river; u-ga-xthi, bend; do-ba, four; a-¢i-thu-ce, take foot-
steps toward; mo®-thi", as they travel the path of life; bi, they;
a, they said.

. Ni, river; u-ga-xthi, bend; do-ba, four; e-¢ka, in truth; e-wa-ka,

mean; ba, they; zhi, not; a, they said.

. Tsi, house; zhi®-ga, little; do-ba, four; wa-ci-thu-ce, take foot

steps toward; mo"-thi", as they travel the path of life; bi, they;
a, they said.

Wa-NoO®-sHKI-GE W1'-GI-E.
Slip off the moccasins ritual.

(Free translation, p. 84; Osage version, p. 391-)

. Da-do", what; wa-no"-sdu-dse, slip off upon; o®-mo®-thi", as we

travel the path of life; ta, shall; ba, we; do, interrogative
particle; a, they said.
Mi, sun; hi-e, setting; ge, of; ta, in the direction of. 8, 14, 20.
Shit-to, youth; ho, voice; btho"-xe, broken; do”, a; a, they said.
Ga, him; wa-no®-sdu-dse, slip off upon; mo®-thi", as they travel
the path of life; bi, they; a, they said. 10, 16, 22.
Wa-no"-sdu-dse, slip off upon him; mo*-thi", as they travel the
path of life; bi, they; do", when; shki, and; a, they said.
11007, 23%

. Wa-no'-sdu-dse, slip off upon; gi-o-ts’e-ga, easy for ourselves;

o®-mo®-thi", as we travel the path of life; ta, shall; bi a, we;
wi-co"-ga, my younger brothers; e-ki-a, said to one another;
bi, they; a, they said. 12, 18, 24.

Da-do", what; wa-no®-sdu-dse, slip off upon; ga no*, shall; shki,
and; a hi*, interrogative particles; a, they said. 13, 19.

. Shi-mi, maiden; ho, voice; btho*-xe, broken; do, a; a, they

said.
Ni-ka, man; wa-k’o", military honors; u-tha-ha, to whom are
attached; kshe, that hes; a, they said.

. Wa-k’o0, woman; wo", for the first time; we-da-the, gave birth to

a child; do", a; a, they said.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 533
Wa-k’ON-CI-HA Op-sHE WaA-THON,
Animal skins walk upon song.

(Free translation, p. 86; Osage version, p. 392.

Ils

Tsi, village; u-ho"-ge, the border of; dsi, there; a-tsi-e tho, I have
come. (Repeated three times.)

2.
Tsi, village; u-sda, places where the ground is trodden bare; ge,

where; dsi, there; a-tsi-e tho, I have come. (Repeated three

times.)
25

O-shko™*bi, the frequented places; ge, the; dsi, there; a-tsi-e tho, I
have come. (Repeated three times.)

4.

Tsi-da-ce, back of the house; dsi, there; a-tsi-e tho, I have come.

(Repeated three times.)
‘52

Tsi-zhe-be, door; dsi, there; a-tsi-e tho, I have come. (Repeated

three times.).
6.

(o"-ho®, the whitened animal skins; ge, the; dsi, there; a-tsi-e tho,
I have come. (Repeated three times.)

Ue

Bo-bthi, skins that sway in the wind; ge, the; dsi, there; a-tsi-e tho,
I have come. (Repeated three times.)

8.

Thi u-ba-he, side of the house; dsi, there; a-tsi-e tho, I have come.

(Repeated three times.)
9.

O-ko"-¢ka, the middle part of the house; dsi, there; a-tsi-e tho, I
have come. (Repeated three times.)

10.

O-zhe-tsi, the fireplace; a-dsi, there; a-tsi-e tho, I have come.
(Repeated three times.)

534 THE OSAGE TRIBE. [BTH, ANN. 39
iW Ee

Tsi-ho-ko", the smoke vent at the roof; dsi, there; a-tsi-e tho, I have
come. (Repeated three times.)

12.

Ho®-ba, into the days; ge, the; dsi, there; a-tsi-e tho, I have come.
(Repeated three times.)

Wa-X0-BE GA-XI Wa-THON,
The sacred hawk awaken by striking song.
Sone 1.

(Free translation, p. 90; Osage version, p. 393.)

Only one word in each of the six stanzas of this song can be trans-
lated. These six words are as follows: (1) ¢i, feet; (2) hi, legs; (3)
zhu, body; (4) a, arms; (5) pa, head; (6) i, mouth. All the other
words, having long become obsolete, are not translatable.

Ku-rut-to’ Wa-rTHo.s
Reversing song.
Sone 2.

(Free translation, p. 91; Osage version, p. 393.)

Only one word of this song is translatable; that is, ki-thi-to", to
turn over so as to reverse the position of the object. All the other
words are either purposely corrupted or have lost their meaning
from long disuse.

Sone 3.

(Free translation, p. 94; Osage version, p. 394.)

Only the first word at the beginning of each line is translatable;
the other words which compose the four lines of the five stanzas
are either purposely corrupted or have lost their meaning because of
disuse. First stanza, thi-to", to touch; second stanza, thu-shke, to
untie; third stanza, gtha-tha, to loosen; fourth stanza, ga-wa, to open
wide; fifth stanza, tsi-the, to pass forth as in birth.

Sone 4.
(Free translation, p. 95; Osage version, p. 395.)
Le
Thi-to", to touch; mo?-ki sho ho, archaic words; tsi-the, to pass as
in birth; ta ko™ tha, archaic words. (Lines 1, 2, 5, and 6.)

Kia ha, downward; wa ha, vocables; tsi-the, to pass as in birth;
ta ko" tha, archaic words. (Lines 3 and 4 in all the stanzas.)

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 535

2.

’
Thu-shke, to untie; mo" ki sho ho, archaic words; tsi-the, to pass as
in birth; ta ko tha, archaic words.

3.

Gtha-tha, to loosen; mo®-ki sho ho, archaic words; tsi-the, to pass as
in birth; ta ko" tha, archaic words.

4,

Ga-wa, to open wide; mo” ki sho ho, archaic words; tsi-the, to pass
as in birth; ta ko" tha, archaic words.

Day

Tsi-the, to pass as in birth; mo® ki sho ho, archaic words; tsi-the,
to pass as in birth; ta ko" tha, archaic words.

Sona 5.
(Free translation, p- 97; Osage version, p- 396.)

Ni-ka, man; e-tho, thou; sho", complete, perfect; ni da, thou art;
Ha-we, a word of greeting. (Lines 1, 2, and 3.)

Ni-ka, man; wa ha, vocables; ko"-ha, near to us; tha tsi i" da, thou
hast come; Ha-we.

Ni-ka, man; e, a; tho wi hi" da, is here present.

Ki-no", insignia; tho-to™ tha, straight, correct; tho-to™ a, correct.
(Lines 6 and 7.)

Ki-no?, insignia; tho wi hit da, is here present; da, vocable.

Sone 6.
(Free translation, p. 99; Osage version, p. 396.)

Tsi-go, grandfather; tsi, has come; he koi, archaic words; tha-no®-te,
you dance. (Lines 1, 2, 3, 5, and 6 in all the stanzas.)

Ba-xo", waving or undulating line; tse, the; he ko i, archaic words;
tha-no®-te, you dance. (Line 4 in the first and third stanzas.)

Tho-to", straight line; tse, the; he ko i, archaic words; tha-no®-te,
you dance. (Line 4 in the second and fourth stanzas.)

Sone 7.
(Free translation, p. 102; Osage version, p. 397.)

ils

Tsi-go, grandfather; tha, abbreviation of tha-tsi e, you have come;
tsi-go, grandfather; tha-tsi e, you have come. (Lines 1, 5, and 7
in all the six stanzas.)

Ta-ko i" da, mysterious it is; ha-we, ha-we, greetings; he, vocable.
(Lines 2, 4, 6, and 8 in all the stanzas.)

536 THE OSAGE TRIBE. [ETH. ANN, 39

(i no", your feet; tha, abbreviation of tha-tsi e, you have come;
¢i no", your feet; tha-tsi e, you have come. (Line 3 in the first

stanza.)
Ds

Hi no", your legs; tha, abbreviation of tha-tsi e, you have come;
hi no", your legs; tha-tsi e, you have come. (Line 3 in second

stanza.)
oe

Zhu no®, your body; tha, abbreviation of tha-tsi e, you have come;
zhu no", your body; tha-tsi e, you have come. (Line 3 in third

stanza.)
4.

A no", arms; tha, abbreviation of tha-tsi e, you have come; a no®,
your arms; tha-tsi e, you have come. (Line 3 in fourth stanza.)

i

Pa no", your head; tha, abbreviation of tha-tsi e, you have come;
pa no", your head; tha-tsi e, you have come. (Line 3 in fifth
stanza.)

6.

I no", your mouth; tha, abbreviation of tha-tsi e, you have come;
I no", your mouth; tha-tsi e, you have come. (Line 3 in sixth
stanza.)

Sone 8.

(Free translation, p. 103; Osage version, p. 398.)

1.

.

Tsi-go, grandfather; tha-tsi e, you have come; sho" ni da, perfect
thou art; we, vocable. (Lines 1,2, 4,5, and 6 in all the six stanzas.)

Ci no", your feet; tha-tsi e, you have come; sho" ni da, perfect thou
art; we, vocable. (Line 3 in the first stanza.)

2

Hi no", your legs; tha-tsi e, you have come; sho" ni da, perfect thou
art; we, vocable. (Line 3 in the second stanza.)

3.

Zhu no", your body; tha-tsie, you have come; sho" ni da, perfect thou
art; we, vocable. (Line 3 in the third stanza.)

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 5387
4.

A no", arms; tha-tsi e, you have come; sho" ni da, perfect thou art;
we, vocable. (Line 3 in the fourth stanza.)

5.
Pa no", your head; tha-tsi e, you have come; sho" ni da, perfect thou
art; we, vocable. (Line 3 in the fifth stanza.)

6.
Tno®, your mouth; tha-tsi e, you have come; sho" ni da, perfect thou
art; we, vocable. (Line 3 in the sixth stanza.)

Wa-No®-xE Wa-THO™
Spirit songs.

Sone 1.

(Free translation, p. 104; Osage version, p. 399.)
1.

Wa-no"-xe, spirits; i a-do", coming; a-no®-k’o", I hear; mi™-kshe no®,
asl sit. (Lines 1, 2, 4, 5, and 6 in all the four stanzas.)

Wa-no"-xe, spirits; tsi-ho-ko", smoke vent; dsi, to the; 1 a-do", com-
ing; a-no"-k’o", I hear; mi®-kshe no", as I sit. (Line 3 in the first

stanza.)
)

Wa-no"-xe, spirits; tsi-da-ce, back of the house; dsi, to the; i a-do",
coming; a-no®-k’o", I hear; mi®-kshe no®, as I sit. (Line 3 in the

second stanza.)
a

Wa-no"-xe, spirits; tsiu-ho"-ge, ends of the house; dsi, to the; i a-do®,
coming; a-no?-k’o", I hear; mi™-kshe, asI sit. (Line 3 in the third
stanza.)

4.

Wa-no"-xe, spirits; tsi-hiu-gthe, frame of the house, within; dsi, to
the; 1 a-do", coming; a-no®-k’o", I hear; mi®-kshe, as I sit.
(Line 3 in the fourth stanza.)

Sone 2.
(Free translation, p. 105; Osage version, p. 400.)

Wa-no"-xe, spirits; dsi, where they dwell; bthe, I go; ta, ready; to™
he, I stand; the, vocable. (Lines 1, 3, and 5.)

B, vocable; Wi-tsi-go, to my grandfathers; bthe, I go; ta, ready; to®
he, I stand; the, vocable. (Lines 2, 4, and 6.)

5388 THE OSAGE TRIBE, [BTH. ANN. 39

Sone 3.
(Free translation, p. 106; Osage version, p. 400.)
il
Wa-no"-xe, to the spirit land; a-tha, gone; bi the, they have; the,
vocable. (Lines 1, 4, and 6 in the first stanza.)
U-zho*-ge, a trail, path; a-tha, gone, having made; bi the, they have;
the, vocable. (Line 2 in the first stanza.)
U-zho-ge, a trail, path; u-wa-pa, I travel upon; thi® he, as I move,
even now. (Lines 3, 5, and 7 in the first stanza.)

2:

Wa-no"-xe, to the spirit land; a-tha, gone; bi the, they have; the,
vocable. (Lines 1 and 6 in the second stanza.)

U-zho*-ge, a trail, path; a-tha, gone, having made; bi the, they have;
the, voeable. (Line 2 in the second stanza.)

U-zho-ge, trail, path; u-wa-pa, I travel upon; thi" he, as I move,
even now. (Lines 3, 5, and 7 in the second stanza.)

Wi-tsi-go, my grandfathers; a-tha, following them; bi the, where they
have gone. (Line 4 in the second stanza.)

No®’-zH1*-zHo™ Wa-THOY.
The rite of vigil.

Sone 1.

(Free translation, p. 108; Osage version, p. 400.)

il

Ha-zho", to sleep; a ki-the, I cause myself to.

9

Ho®-bthe, to dream; a ki-the, I cause myself to.
3.

Ho®-bthe, ye dreams; gi-the, come ye hither.
4,

Ho*-bthe, ye dreams; go*-ce, tell me of the future.
5.

Tsi, house; u-da-ko", lignted by fire within; no™-be, my hands;
o"-xo-dse tha, are browned.

LAFLESCHB] . RITE OF VIGIL——LITERAL TRANSLATION. 539
6.

Tsi, house; u-da-ko", lighted by fire within; i®-dse, my face; o*-¢a-be
tha, is blackened.

ee

Tsi, house; u-da-ko", lighted by fire within; ga-mo", downy feathers
(upon the heads of the assembled No®-ho®-zhi"-ga) ; a-to"-be tha,
I see.
Sona 2.

(Free translation, p. 110; Osage version, p. 402.)

1.

No™-be, my hands; 0®-xo-dse, the browning of; u-wa-ni-ke no", an
act which I make to be a part of my being; ta-ko i" da, is sacred.
(Lines 1, 2, and 5 in the first stanza.)

E tho, it is the act; wa-da-da, of supplication; e tho wa-na, it is
indeed. (Lines 3 and 4 in all the five stanzas.)

2.

No®-be, my hands; o®-ga-be, the blackening of; u-wa-ni-ke no", an
act which I make to be a part of my being; ta-ko i" da, is sacred.
(Lines 1, 2, and 5 in the second stanza.)

3.

I"-dse, my face; o®-xo dse, the browning of; u-wa-ni-ke no", an act
which I make to be a part of my being; ta-ko i® da ha, is sacred.
(Lines 1, 2, and 5 in the third stanza.)

4.

I*-dse, my face; o®-ca-be, the blackening of; u-wa-ni-ke no", an act
which I make to be a part of my being; ta-ko 1" da ha, is sacred.
(Lines 1, 2, and 5 in the fourth stanza.)

3.
T»-dse, my face; o®-ho"-ba, brightened by the light of day; u-wa-ni-ke
no", an act which I make to be a part of my being; ta-ko in da ha,
is sacred. (Lines 1, 2, and 5 in the fifth stanza.)

540 THE OSAGE TRIBE. + [BTH. ANN. 39

Wa-pa Wa-rHo™,
Prayer songs.
Sone 1.

(Free translation, p. 111; Osage version, p. 408.)

te

Wa-da, my prayer; da, vocable; wa-da, my prayer; da, vocable;
e-tha, this is.

Wa-da, my prayer; da, vocable; e-tha, this is; wa-da, my prayer; da,
vocable. (Lines 2 and 3 of the song.)

Wa-da, my prayer; da, vocable; e-tha, this is.

Sone 2.
(Free translation, p. 112; Osage version, p. 403.)

il

Bthe hit da, I am going; ha da, vocables; bthe hit da, I am going;
da, vocable. (Lines 1, 2, and 3 of the song.)

Sone 3.
(Free translation, p. 113; Osage version, p. 403.)

iL,

Tsi-go, grandfather; k’o", to perform a great act; bthe him da, I am
going; da, vocable. (Lines 1, 2, 3, 5, 7, and 8 of the song.)

Ko", to perform a great act; bthe hit da, I am going; da, vocable.
(Lines 4 and 6 of the song.)

Sone 4.

(Free translation, p. 114; Osage version, p. 403.)

le

Btho, all; a-gi-¢to i" da, I have assembled; ha, vocable; btho, all;
a-gi-cto i" da, I have assembled; da, vocable. (Lines 1 and 2.)
Btho i hi" da, all that there is; da, vocable; btho 1 hi" da, all that

there is; da, vocable. (Line 3.)

Tsi-go, grandfather; k’o", to perform a great act; bthe him da, I am
going; da, vocable; btho, all; a-gi-¢to i" da, I have assembled; ha,
vocable. (Line 4.)

Btho, all; a-gi-cto it da, I have assembled; ha da, vocables; btho i hit
da, all that there is. (Line 5.)

LA FLESCH] RITE OF VIGIL—-LITERAL TRANSLATION, 541

10.

12.

13.

14.

15.

16.

18.

19.

Pr-xr TuHu-¢E W1’-GI-2.
Rattle take up ritual.

(Free translation, p. 115; Osage version, p. 403.)

. Da-do", what; pe-xe, rattle; gi-the, make to be their; mo®-thi®,

as they travel the path of life; ta, shall; ba, they; do*, inter-
rogative particle; a, they said.

. Pa, head; no" e-de, a; pe-xe, rattle; gi-tha, they make to be

their; bi, they; a, they said.

Pa, head; no" e-de, a; e-cka, in truth; e-wa-ka, mean; ba, they;
zhi, not; a, they said.

T*-gtho®-ga, puma; do-ga, male; kshe, that lies outstretched; a,
they said. 11, 17.

Wa-pa, head; i-ta, his; thi-kshe, that sitteth; a, they said.

. Ga, that; pe-xe, rattle; gi-tha, make to be their; bi, they; a,

they said.

. Pe-xe, rattle; gi-the, make to be their; mo*-thi", as they travel

the path of life; bi, they; do", when; shki, and; a, they said.

. Mi, sun; hi-e, setting; ge, of; ta, in the direction of. 25, 36,

44, 52, 60.

. We-thi-hi-dse, use against the enemy ceremonially; gi-wa-ts’e-ga,

easy for themselves; ki-the, cause to be; mo-thi", as they
travel the path of life; ta, shall; bi a, they; wi-co"-ga, my
younger brothers; e-ki-a, said to one another; bi, they; a, they
said. 42, 50, 58, 66.

Da-do", what; pe-xe ¢u, rattle seeds; the, use; mo®-thi", as they
travel the path of life; ta, shall; ba, they; do", interrogative
particle; a, they said.

Hi-k’e, teeth; i-sdu-ge, of the right jaw; kshe, that lies; a, they
said.

Ga, those; pe-xe ¢u, rattle seeds; the, use; mo"-thi", as they
travel the path of life; bi, they; a, they said.

Pe-xe ¢u, rattle seeds; the, use; mo®-thi", as they travel the path
of life; bi, they; do", when; a, they said.

Pe-xe, rattle; gi-ca-thu, clear in sound; ki-the, cause to be; mo®-
‘thi, as they travel the path of life; ta, shall; bi a, they; wi-
¢o"-ga, my younger brothers; e-ki-a, said to one another; bi,
they; a, they said.

Da-do", what; pe-xe i-ba, rattle handle; the, use; mo"-thi", as
they travel the path of life; ta, shall; ba, they; do", interroga-
tive particle; a, they said.

A-xi-be, lower arm, foreleg; i-sdu-ge, the right; kshe, that lies;
a, they said.

Ga, that; pe-xe i-ba, rattle handle; the, use; mo®-thi", as they
travel the path of life; bi, they; a, they said.

542 THE OSAGE TRIBE. [BTH. ANN. 39

20. Pe-xe i-ba, rattle handle; the, use; mo®-thi", as they travel the
path of life; bi, they; do", when; shki, and; a, they said.

21. Pe-xe i-ba, rattle handle; i-ts’a, causes of death; thi"-ge, having
none; ki-the, cause themselves to; mo®-thi", as they travel the
path of life; ta, shall; bia, they; wi-co"-ga, my younger broth-
ers; e-ki-a, said to one another; bi, they; a, they said.

22. Ga-mo?-dse, the dust within the rattle; ga, this; thit-kshe, sit-
ting; shki, and; a, they said.

23. K-shki do", that also; a, they said. 29.

24. Wa-thi"-e-cka, without a purpose; zhi i" da, it is not.

26. Wa-shi-shi to", possessions; bi, they, or of the enemy; e no® bi
no", spoken of as; a, they said.

27. Sho", of every kind; xtsi, verily; pa-xe it da, I have made them
to be.

28. Mo®-shi ta, at the upper part; u-thi-k’u-dse, where a hole is
drilled; ga, this; tse, that stands; shki, also; a, they said.

30. Wa-thi"-e-cka, without a purpose; she-mo", I have acted, made;
mo?-zhi i" da, I have not.

31. Wa-gthi-shka zhi"-ga, insects, living creatures.

32. Be, whoever; zhin-ga, little ones, offspring; i-ta i, theirs; shki
do", they may be; a, they said.

33. U-ki-o"-the, throw themselves into, as into a snare; 0"-ga-xe, we
make them to; 0®-mo®-thi®, as we travel the path of life; ta,
shall; bi a, we; wi-co"-ga, my younger brothers; e-ki-a, said
to one another; bi, they; a, they said.

34. He-dsi, at that time and place; xtsi, verily; a, they said; a bi
da, it has been said; tsi, house; ga, in this.

35. Ga-¢u-the, sounded the rattle with a stroke; the-tha, toward a
certain point; bi, they; do®, when; a, they said.

37. Shi"-to, youth; ho, voice; btho™-xe, broken; do", a; a, they said.

_ 38. A-ga-ca-thu, upon him they sounded the rattle; the-tha, delivered
the stroke; bi, they; a, they said. 46, 54, 62.

39. Wa-ga-ca-thu, the gct of sounding the rattle and delivering the
stroke; mo®-thi", as they travel the path of life; bi, they; do”,
when; shki, and; a, they said. 47, 55, 63.

40. Wa-ga-ca-thu, the act of sounding the rattle and delivering the
stroke; gi-wa-ts’e-ga, easy for themselves; ki-the, cause to be;
mo?-thi", as they travel the path of life; ta, shall; bi a, they;
wi-co"-ga, my younger brothers; e-ki-a, said to one another;
bi, they; a, they said. 48, 56, 64.

41. I-gthi-hi-dse, use against the enemy, ceremonially; mo?-thi", as
Fes eel the path of life; bi, Soe do", when; shki, and:
a, they said. 49, 57, 65.

LA FLESCHB] RITE OF VIGIL—-LITERAL TRANSLATION. 543

43. I-tho®-bi-o", a second time; xtsi, verily; ga-¢a-thu, sounded the
rattle and delivered the stroke; the-tha, toward a certain
point; bi, they; do™, when; a, they said.

45. Shi-mi, maiden; ho, voice; btho"-xe, broken; do", a; a, they said.

53. Ni-ka, man; wa-k’o", military honors; o-tha-ha, to whom are
attached; do", a; a, they said.

61. Wa-k’o, woman; wo", for the first time; we-da-the, gave birth to
a child; do, a; a, they said.

Sone 1.

(Free translation, p. 118; Osage version, p. 405.)

1.

K’o", to perform a great act; bthe it da, I go forth; he, vocable.
(Lines 1, 2, 4, and 5 of the song.)
K’o®, to perform a great act; bthe i" da, I go forth; ha we he, voca-
bles. (Line 3 in the song.)
Sone 2.
(Free translation, p. 119; Osage version, p. 406.)

1h

Da-do®, of the things; wi-ta, that are mine; e tho, behold; k’o® no®,
the power to act; wi-ta, that is mine; do™ ha, is best of all: (Lines
1, 2, 3, 5, 6, and 7 in all the six stanzas.)

(i, feet; wi-ta, mine; e tho, behold; k’o™ no", the power to act with
them; wi-ta, that is mine; do" ha, is best of all. (Line 4 in the

first stanza.)
246

Hi, legs; wi-ta, mine; e tho, behold; k’o" no", the power to act with
them; wi-ta, that is mine; do® ha, is best of all. (Line 4 in the

second stanza.)
BY

Zhu, body; wi-ta, mine; e tho, behold; k’o" no", the power to act
with it; wi-ta, that is mine; do® ha, is best of all. (Line 4 in the
third stanza.)

‘ 4.

A, arms; wi-ta, mine; e tho, behold; k’o" no®, the power to act with
them; wi-ta, that is mine; do" ha, is best of all. (Line 4 in the

fourth stanza.)

5.

Pa, head; wi-ta, mine; e tho, behold; k’o" no", the power to act with
it; wi-ta, that is mine; do" ha, is best of all. (Line 4 in the fifth
stanza.)

544 THE OSAGE TRIBE. [ETH, ANN. 39

6.

I, mouth; wi-ta, mine; e tho, behold; k’o" no", the power to act with
it; wi-ta, that is mine; do" ha, is best of all. (Line 4 in the sixth
stanza.)

Mt Wa-rTHO.
Sun songs.
Sone 1.
(Free translation, p. 120; Osage version, p. 407.)
le

Wa-dsi, whither; hi-tho™-be, shall he appear; he tha, vocables.
(Lines 1, 2, 5, and 6 in all the stanzas.)

The tho, here, at this place; hi-tho-be, he shall appear; he tha,
vocables. (Line 3 in all the eight stanzas.) ;

I-ba, pipe, unto the pipe; hi-tho®-be, he shall appear; he tha, voca-
bles. (Line 4 in the first stanza.)

D)

Mo-hi", knife, unto the knife; hi-tho"-be, he shall appear; he tha,
vocables. (Line 4 in the second stanza.)

3.

We-tsi", war club, unto the war club; hi-tho®-be, he shall appear; he
tha, vocables. (Line 4 in the third stanza.)

4.

Mi®-dse, bow, unto the bow; hi-tho™-be, he shall appear; he tha,
vocables. (Line 4 in the fourth stanza.)

oO.

Mo®*, arrow, unto the arrow; hi-tho"-be, he shall appear; he tha;
vocables. (Line 4 in the fifth stanza.)

6.

Do-ka, scalp, unto the scalp; hi-tho®-be, he shall appear; he tha,
vocables. (Line 4 in the sixth stanza.)

i

Ga-mo", spoils; hi-tho"-be, he shall appear; he tha, vocables. (Line
4 in the seventh stanza.)
8.

Ho*-ba, day, unto the day; hi-tho®-be, he shall appear; he tha, voca-
bles. (Line 4 in the eighth stanza.)

LA FLESCH] RITE OF VIGIL—LITERAL TRANSLATION. 545

Sone 2.

(Free translation, p. 122; Osage version, p. 408.

1.

Tsi-go, my grandfather; hi-tho"-be tha, appears. (Lines 1, 2, 4, and 6
in all the eight stanzas.)

I-ba, a pipe; thi" a-do, holding in his hands; hi-tho*-be tha, he
appears. (Lines 3, 5, and 7 in the first stanza.)

9)
Mo?-hi", a knife; a-thit a-do®, holding in his hands; hi-tho®-be tha,
he appears. (Lines 3, 5, and 7 in the second stanza.)
3.
We-tsi®, a war club; a-thi" a-do", holding in his hands; hi-tho®-be tha,
he appears. (Lines 3, 5, and 7 in the third stanza.)
4.

Mi®-dse, a bow; a-thi® a-do", holding in his hands; hi-tho"-be tha, he
appears. (Lines 3, 5, and 7 in the fourth stanza.)

oO.

Mo®, an arrow; a-thi® a-do", holding in his hands; hi-tho®-be tha, he
appears. (Lines 3, 5, and 7 in the fifth stanza.)

6.

Do-ka, a scalp; thi a-do", holding in his hands; hi-tho™-be tha, he
appears. (Lines 3, 5, and 7 in the sixth stanza.)

oa
‘

Ga-mo®, spoils; a-thi" a-do", holding in his hands; hi-tho®-be tha, he
appears. (Lines 3, 5, and 7 in the seventh stanza.)

8.

Ho®-ba, the day; thi" a-do", holding in his hands; hi-tho™-be tha, he
appears. (Lines 3, 5, and 7 in the eighth stanza.)

Sone 3.
(Free translation, p. 123; Osage version, p. 409.)

il

Mi, sun; i-tho"-be, appears; do", when; ha-wa-tse, I to strike; a-to®
he, I stand ready. (Lines 1, 2, 4, and 5 in both stanzas.)
Ga xtsi to", in that very moment; wa-ki-tha, we fight the foe (repeat).
(Lines 3 and 6 in the first stanza.)
3594°—25}—_35

546 THE OSAGE TRIBE. [BrH. ANN. 89

2.

Ga xtsi to", in that very moment; tha-k’e-o"-tha, pity thou me
(repeat). (Lines 3 and 6 in the second stanza.)

SHo®’-Gk Wa-THO".
Wolf songs.
Sone 1.

(Free translation, p. 125; Osage version, p. 410.)

i

Sho®-ge, wolf; hit to, gray; ho-ho, with noisy cries; a-tsia-tha be,
passes by. (Lines 1, 3, and 5 in the first stanza.)
Ho-ho, with noisy cries; a-tsia-tha, passes by (repeat). (Lines 2, 4,
and 6 in the first stanza.)
2

a.

Sho"-ge, wolf; hi" to, gray; ho-ho, that goes noisily by; a-thi" he nos,
Tam he. (Lines 1, 3, and 5 in the second stanza.)

Ho-ho, that goes noisily by; a-thit he no", I am he (repeat). (Lines
2, 4, and 6 in the second stanza.)

Sona 2,

(Free translation, p. 126; Osage version, p. 410.)

ile

Sho"-ge, wolf; wi-no", I alone; a-thi"-he no®, Iam he. (Lines 1, 3,
and 7 in the first stanza.) :
Mo*-zho", land, route to be taken; thu-we, to determine; a-thi®-he,

Tam he. (Lines 2, 4, 6, and 8 in the first stanza.)
Sho®-ge, wolf; hit to, the gray. (Line 5 in the first stanza.)

Sone 38.

(Free translation, p. 127; Osage version, p. 410.)

ING

Sho"-ge, wolf; wa-tha-pa, that feasts ravenously; a-thi"-he, I am he.
(Lines 1, 3, 5, and 6 in the first stanza.)
Sho?-ge, wolf; hit to, gray; wa-tha-pa, that feasts ravenously; a-thi®
he, Tam he. (Lines 2, 4, and 7 in the first stanza.)
Ka’-xge Wa-tTHO*.
Crow songs.
Sone 1.

(Free translation, p. 128; Osage version, p. 411.)

Ni-ka, men; tho®-ba, two; a, vocable; bthe a da wa he, we go forth.
(Lines 1, 3, and 5 in the first stanza.)

LA FLESCHE] RITE OF VIGIL—-LITERAL TRANSLATION. 547

Wa-tha-pa-pa, to feast voraciously; ha-dsi, there, to the battle field;
bthe hi no, we go forth. (Lines 2, 4, and 6 in the first stanza.)

Sone 2.

(Free translation, p. 129; Osage version, p. 411.)

IIE

Ni-ka, men; tho®-ba, as two; bthe a-do™ he no", we are going. (Line
1 in the first stanza.)

A he the, vocables; ni-ka, men; tho"-ba, as two; bthe a-do™ he no®,
we are going. (Lines 2, 4, and 6 in the first stanza.)

A he the, vocables; bthe a-do™ he no", we are going. (Line 3 in the
first stanza.)

A he the, vocables; wa-tha-pa-pa, to feast voraciously; bthe a-do®
he no", we are going. (Lines 5 and 7 in the first stanza.)

Ta Wa-THO®.
Deer songs.
Sone 1.

(Free translation, p. 130; Osage version, p. 411.)

IL

Wi-tsi"-do no®, my elder brother; she-tho, there, at that place; to™
no", stands. (Lines 1, 2, 5, 6, and 9 in the first stanza.)

(i, feet;-no®-no"-ge he, running; ¢i, feet; no® no" e, running. (Lines
3 and 7 in the first stanza.)

(i, feet; no™-no®-ge he, running. (Lines 4 and § in the first stanza.)

2

a

He, horns; no"-no"-ge he, running; he, horns; no™ no® e, running.
(Lines 3 and 7 in the second stanza.)
He, horns; no®-no"-ge he, running. (Lines 4 and 8 in the second

stanza.) °
Sone 2.

(Free translation, p. 131; Osage version, p. 412.)

ile

Tsi®-do, to my brother; he ¢ka gthe he, thou with white horns.
(Lines 1, 2, 4, 5, 7, and 8 in the first stanza.)

(i, feet; no®-no" e, running go thou; ¢i, feet; no®-no"-ge he, running
go thou. (Lines 3 and 6 in the first stanza.)

2:

He, horns; no®-no® e, running go thou; he, horns; no™-no®-ge he,
running go thou. (Lines 3 and 6 in the second stanza.)

548 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 3.

(Free translation, p, 133; Osage version, p. 412.)

Wi-tsi"-do no®, my elder brother; ku-dse, shoots; to™ no", where he
stands. (Lines 1, 2, 5, 6, and 9 in the first stanza.)

O-e, he wounds the deer; no"-no"-ge he, it runs; o-e, he wounds the
deer; no®-no® e, it runs. (Lines 3 and 7 in the first stanza.)

O-e, he wounds the deer; no®-no"-ge he, it runs. (Lines 4 and 8 in

the first stanza.)
Sone 4.

(Free translation, p. 134; Osage version, p. 412.)

Most of the words of this song being fragmentary and discon-
nected, as well as archaic, can not be literally translated. The
meaning, however, was given by the narrator.

Wa-pa-psE Wa-THO".
Butchering song.
Sone 5.

(Free translation, p. 135; Osage version, p. 413.)

i

Ii-gi-o", in the mode set; ba, by them, the ancient men; ha, the skin;
cu wa, I cut (repeat). (Lines 1 and 2 in all the four stanzas.)
Zhe-ga, the leg, in the mode set; ba, by them; ha, the skin; ¢u wa,
I cut; e-gi-o", in the mode set; ba, by them; ha, the skin; ¢u wa,
Tecut. (Lines 2 and 5 in the first stanza.)

E-gi-o", in the mode set; ba, by them; ha, the skin; ¢u wa, I cut.
(Line 3 in all the four stanzas.)

9

ae

Mo"-ge, breast, in the mode set; ba, by them; ha, the skin; ¢u wa,
I cut; e-gi-o", in the mode set; ba, by them; ha, the skin; ¢u wa,
T cut. (Lines 2 and 5 in the second stanza.)

3.

A no®, the fore leg, in the mode set; ba, by them; ha, the skin; ¢u wa,
I cut; e-gi-o", in the mode set; ba, by them; ha, the skin; ¢u wa,
Tecut. (Lines 2 and 5 in the third stanza.)

4.

Pa no", head, in the mode set; ba, by them; ha, the skin; ¢u wa, I
cut; e-gi-o", in the mode set; ba, by them; ha, the skin; ¢u wa,
Teut. (Lines 2 and 5 in the fourth stanza.)

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 549

Wa-K’t% Wa-tTHOY.
Carrying song.
Sone 6.
(Free translation, p. 136; Osage version, p. 413.)

Ihe

Ta-xtsi e, thou deer; ta-xtsi e, thou deer; wa-dsu-ta zhi"-ga, O little
animal. (Line 1 in all of the nine stanzas.)

I-wi-the, I found thee? tho®-dse, when; ta-xtsie, thou deer; ta-xtsi e,
thou deer. (Lines 2 and 5 in all of the nine stanzas.)

Ta-xtsi e, thou deer; wa-dsu-ta zhi"-ga, O little animal. (Line 3 in
all of the nine stanzas.)

Pi-ci ca-be hi, black oak tree; dsi, close to a; to", standing. (Line 4
in the first stanza.)

9

ae

Zhu-dse hi, red oak tree; dsi, close to a; to", standing. (Line 4 in

the second stanza.)
3.

Zho", trees; u-c¢a-ki-ba, close together; he-dsi, there, between them;
to", standing. (Line 4 in the third stanza.)

4.

Pi-ci sha-be hi, dark acorn tree; dsi, close to a; to", standing. (Line 4
in the fourth stanza.)
5.
Pi-ci xo-dse hi, gray acorn tree; dsi, close toa; to", standing. (Line 4
in the fifth stanza.)
6.
Ba-xpe hi, stunted oaks; dsi, amidst; to", standing. (Line 4 in the
sixth stanza.)
Ue
Xa-dse, grasses; ba-tse, bunches; he-dsi, amidst; to™, standing.
(Line 4 in the seventh stanza.) :

8.

Wa-tsi-shka. brook; zhi"-ga, little; dsi, close to a; to", standing.
(Line 4 in the eighth stanza.)
9.

Pa-he, hill; pa-¢i, the summit of; he-dsi, at the; to®, standing.
(Line 4 in the ninth stanza.)

550 THE OSAGE TRIBE, [wrH. ANN. 39

Wa-1 Xa-GE Wa-THO",
Placing upon crying songs.

A-HON-BTHA BI WI’-GI-E.
Things to be dreamed about _ ritual.

(Free translation, p. 139; Osage version, p. 415.)

1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi?
da, it has been said; tsi, house; ga, in this. 49.

2. Ka-ge, younger brother; wa-ha-ge, the last born; do", a; a, they
said.

3. Wa-ki-gthi-gtho", to contemplate, meditate; tsi-the, he began;
to®, he stood; a, they said. 5.

4. Mo®-zho", earth, season; u-to"-ga, when great in its fruitfulness;
xtsi, verily; thit-kshe, sat; dsi, at a time; a, they said.

6. U-pa-ce, in the evening of the day; tho® dsi, then and there; a,
they said. 16, 29, 42, 56.

7. Tsi-xi*-dse, the space at either end of the house; dsi, there;
xtsi, verily; a, they said.

8. I-sdu-ge, toward the right; pa-gthe, head inclined; xtsi, verily;
a, they said. 20, 33, 46, 110.

9. Ba-mo"-xe, bent low; hi the, fallen; kshe, he lay; a, they said.

F134. AR Mlle

10. Wa-ko®-da, god of day; u-ga-go"-ho", struck the heavens with a
pale light; do", at the time; a, they said. 23, 36.

11. Ho®-ga, sacred; wa-ga-xa, that which was made; bi, by the peo-
ple; a, they said. 17, 24, 37, 51.

12. [*-dse-ha, upon the skin of his face; ga-xe, he placed it; to", as
he stood; a, they said. 25, 88, 52.

13. Wa-ko"-da, god of day, the sun; ga-ho", rose to a point midway
between the eastern horizon and the zenith; a-thi", brought it
to, followed it to; hi, arrived there; to", stood; a, they
said. 39.

14. Wa-ko"-da, god of day; tho-to", straight, to the zenith; a-thi*,
following him to; hi, arriving there; thi", as he moved about;
a, they said. 27, 40, 54.

15. Wa-ko"-da, god of day; a-po-ga, to a point between the zenith
and the western horizon; a-thi", followed him; thi", as he
moved about; a, they said. 28, 41, 55.

18. I*-shta-bthi, tears; a-ga-xto", shed upon it; thi", as he moved
about; a, they said.

19. Tsi, village; u-ho™-ge, the borders of; dsi, there; a, they said.
102.

22. Wa-ko"-da, god; i"-shta, eyes; a-ga-cta, closing of the lids;
ga-xe, made; kshe, as the young man lay; a, they said. 35, 48.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 551

26.

30.

31.

57.

58.

60.

61.

Wa-ko®-da, god of day; ga-ho", risen to a point midway between
the eastern horizon and the zenith; a-thi, brought to, fol-
lowed to; hi, arrived there; thir, as he moved about; a, they
said.

Ni-hni, a spring; to"-ga, great, large; wi", a; e-dsi, there was;
tse, standing; a, they said.

The, here, in this spot; shki, also; wa-ko"-da-gi, god of mys-
teries; e-dsi, within; a ba, they; tho" ta, possible; sho", even;
e-the, he thought; to", as he stood; a, they said. 44, 59.

2. Gi-bi-shu-dse, rubbed away the sacred soil from his brow;

tsi-the, he proceeded; to", as he stood; a, they said. 45.

. E-hiu, elm tree; to"-ga, great, large; wi", a; e-dsi, there; do®,

stood; a, they said.

. Ho®-ba, day; i-ta-xe, beginning of; tho" dsi, at the; a, they said.
. Wa-ko"-da, god of day; ga-ho", risen to a point between the

eastern horizon and the zenith; a thi", brought to or followed
to; kshe, as he lay; long continued action; a, they said.

Ciu-ka, turkey; mo®-hi*-zhu, the breast of; e-go", a low hill
resembling; wi", a; e-dsi, there; do, stood; a, they said.

He-dsi, there; xtsi, close to; hi, arriving there; no*-zhi", paused;
to", stood; a, they said.

The, here; ga, in this spot; xtsi, verily; a-zho", I recline and
sleep; ta, shall; e-ki-the, he thought; to, as he stood; a, they
said.

No®, lo; wa-xpa-thi®, poor in body and spirit; a-thit he no, I
am as I move about from place to place; e-ki-the, he thought;
to", as he stood; a, they said. 106.

2. Wa-no"-xe, spirits; dsi, there, to their land; bthe, I go; ta,

shall; mit-kshe, I sit; sho", even as; e-ki-the, he thought; to",
stood; a, they said.

. Wi-zhi™-the, my elder brothers; a, they said.
. O»-tho"-gi-tha, find me, my body; ba, they; tho™-ta, possible;

zhi, not; sho", in any event; e-ki-the, he thought; thit-kshe,
as he sat; a, they said.

5. Ni-ka-shi-ga, persons or men. 104, 112, 116, 120, 123.
. U-shko®-bi, places frequented by them; ge, the; dsi, there;

e-ta-ha, toward; a-gthe, I go home; tse, shall; e-ki-the, he
thought; to", as he stood; a, they said.

. Thu-e, at once; xtsi, verily; gi-thu-ce, took footsteps; the, and

went forth; do", when; a, they said. 101.

. Ga-xa, branch of a stream; zhi"-ga, a small.
. Ce-gtha-gtha-the, brokenly wooded along its course; xtsi,

verily; ge, the; dsi, there; a, they said.

. E-dsi, there; kshi, having returned to; no"-zhi", paused; to®, he

stood; a, they said. 103.

552

Tal

91.

THE OSAGE TRIBE, [mTH. ANN, 39

Thiu-xe, willow tree; ts’a zhi, that dies not; to", the standing;
no®, a; a, they said. 74.

2. E-dsi, there; xtsi, close to; kshi, having returned to; gthi",

sitting position; thi"-kshe, he sat; a, they said.

. L-ki-pa-no"-zhi"-zhi", clinging to its trunk; tsi-the, as he pro-

ceeded to rise; to", he stood.

. Ha, O; wi-tsi-go e, my grandfather; a, they said.
. E-go", that I shall succeed; tho"-ta, possible; zhi a, it seems

not; wi-tsi-go e, my grandfather; e-gi-a, said to him; to", as
he stood; a, they said.

Zhi-ga, O little one.

O®-tho?-ki-pa-no®-zhi"-zhi", cling to me for support in their
efforts to stand; mo®-thi", as they travel the path of life; ta i
tse a, they shall; zhit-ga, the little ones; e-gi-a, said to him;
bi a, they said.

. Kot-thi-xthe-ga, the base of my trunk that sends forth roots;

ga, this; thit-kshe, that sitteth; shki, also; a, they said.

. Uno", sign of old age; a-gi-the, I have made it to be; a-thi" he a,

in my life’s journey; zhi®-ga, little one.

. Zhit-ga, the little ones; u-no", sign of old age; o"-tha, make of

me; bi, they; do", when; shki, and; a, they said. 86, 94.

. U-no®, old age; a bi, that which is spoken of as; i-the, live to

see; ki-the, cause themselves to; mo"-thi", as they travel the
path of life; taitse a, they shall. 95.

. Xit-ha, bark; ba-c’it-tha, roughened with age; ga, these; kshe,

that lie; a, they said.

4. I} shki do®, those also; a, they said.
5. U-no®, sign of old age; a-gi-the, I have made to be; mi®-kshe

it da, | who sit here.

. Xit-ha, skin; ba-¢’i"-tha, roughened with age; a bi, that which

is spoken of as; i-the, live to see; ki-the, cause themselves to;
mo®-thi", as they travel the path of life; tai tse a, they shall;
zhit-ga, the little ones.

. Ga-xa, lower limbs; a-ki-gthe, branching out from the trunk;

ga, this; tse, standing; a, they said.
A-hiu-ha, arms; a-gi-the, I have made them to be; a-to™ he i*
da, I who stand here.

). Zhir-ga, the little ones; a-hiu-ha, arms; o®-gi-the, make of me;

mo?-thi", as they travel the path of life; bi, they; do™ when;
shki, and; a, they said.

A-hiu-ha, arms; a bi, that which is spoken of as; i-the, live to
see; ki-the, cause themselves to; mo®-thi", as they travel the
path of life; ta bit da, they shall.

2. Ga-xa, limbs; shdo-zha, bent downward; ga ge, these; shki,

also; a, they said.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 553

93.

96.

107.

108.
109.

113.

126.

127.

128.

U-no®, sign of old age; a-gi-the, I have made to be; a-to™ he
i? da, I who stand here.

Zho-i-ta-xe, tree top; ¢ka, white with blossoms; ga, this;
thi®-kshe, that sitteth; shki, also; a, they said.

. U-no®, sign of old age; pa-xe i da, I have made to be.
. Ni-ka, aged men.
. Pa-hi", hairs; ga-dse, scant; ¢i e-go", yellowish with age; ¢ no®

bi no", spoken of as; a, they said.
I ; J

. Pa-hi", hairs; ¢a-dse, scant; ¢i e-go", yellowish with age: a bi
. ) 7 fo) . Do ?

spoken of as; i-the, live to see; ki-the, cause themselves to;
mo*-thi", as they travel the path of life; ta bi" da, they shall.

. [-tsi", war clubs; ki-pa-no"-no®-the, rising up and down in a
’ ret rf fo)

tangled mass; xtsi, verily; wa-do*-be, he saw; to", as he
stood; a, they said.

Wi-tho"-cka, men who are of my age; ho", why; a, say; ba,
they; Wa-ko"-da, god; tha-k’e-tha, holds them in favor; bi,
they; a, say; ba, they; do", interrogative particle; e-ki-the,
he thought; to", as he stood; a, they said.

The, in this place; shki do", also; a, they said.

Wa-ko"-da, god; e-dsi a ba, therein reside; tho" ta, possible;
sho", in any event; e-the, he thought; to", as he stood; a, they
said.

Mor-i"-ka, earth; no®-ni-ni-tha, treading upon softly, stealthily;
xtsi, verily; wa-no®-k’o", he heard; to®, as he stood; a, they
said.

. Pa, his head; thi-ho®, lifted; tsi-the, quickly; to®, as he stood;

a, they said. 118.

. Gi-ha-go", to him there appeared; a-zhi, nothing; xtsi, verily;

thit-kshe, as he sat; a, they said. 119.

. Mo®-hi", grass; ga-cu-cu-e, rustling as by approaching footsteps;

xtsi, verily; wa-no®-k’o", he heard; to", as he stood; a, they
said.

1. Ci-pa, foot; i-sdu-ge, the right; tse, the; a, they said.
2. Oi-pa, foot; i-ga-sho"-ha, touched with some force.
. Ni-ka, man; wi", a; wa-xpa-thi", poor in body and mind; thi,

moying about; a, they said.

. Thi-e, you; ni-kshe, who sit here; a hi*, interrogative particles;

ka-ge, my younger brother; e-gi-a, said to him; bi a, they
said.

Ho-we, yes; wi-tsi-go e, O my grandfather; e, to say; tsi-the, he
hastened; a, they said.

Wi-e, it is 1; mi™-kshe 0, | who sit here; wi-tsi-go e, O my grand-
father; e, to say; tsi-the, he hastened; a, they said.

Ha, O; ka-ge, my younger brother; a, they said. 146, 153, 167.

554

129.

130.

131.
132.

133.

134.

135.
136.
137.

138.
139.

140.

147.

150.

THE OSAGE TRIBE, [BTH. ANN. 39

Mot-zho", the earth; sho® e-go", in every part, the whole; xtsi,
verily; wa-zhi", mind; a-tha-gthe a, you have steadfastly
fixed upon with a longing desire to possess; ka-ge, my younger
brother; e, to say; tsi-the, he hastened to say; a, they said.

Hot-do™-ba thit ha, look upon me; e, to say; tsi-the, he has-
tened; a, they said.

‘Ha, O; wi-tsi-go e, my grandfather; a, they said.

Wi-to®-be a, | look upon you; wi-tsi-go e, my grandfather; e, to
say; tsi-the, he hastened; a, they said. 142, 149.

U-ca-ka, defects, in the uniformity of color, referring to the
dawn; thit-ge, having none; tha to" she, youstand; wi-to®-be,
I look upon you; wi-tsi-go e, my grandfather; e-gi-a, said to
him; bia, they said.

U-ca-ka, defects in the uniformity of color; thir-ge, the state of
having none; e-to", even to the; xtsi, verily; wa-zhi", mind;
a-tha-gthe a, you have steadfastly fixed upon with longing
desire; ka-ge, my younger brother; e-gi-a, said to him; bi a,
they said.

Shi, again; o"-do"-ba thi" ha, look upon me; e, to say; tsi-the,
he hastened; a, they said. 141, 148, 155, 159.

No®-ni-o®-ba, pipe; zhi®-ga, little.

Pe-tho"-ba, seven; a-ni, having in your hands; tha to" she, as
you stand; wi-to™-be a, I look upon you; wi-tsi-go e, my
grandfather; e-gi-a, said to him; bi a, they said.

I-thi-shno®, odd one in number; kshe, the; a, they said.

Wa-do-ka, scalps of men; 1-thi-sh’e-do", profusely adorned with;
xtsi, verily; a-ni, having in your hands; tha to™ she, as you
stand; wi-to"-be a, I look upon you; wi-tsi-go e, my grand-
father; e, to say; tsi-the, he hastened; a, they said.

No®-ni-o"-ba, pipes; ge, the; e-to", even upon the; xtsi, verily;
wa-zhi", mind; a-tha-gthe a, you steadily fix upon with long-
ing desire; ka-ge, my younger brother; e-gi-a, said to him; bi
a, they said.

. Wa-ba-xtse, things tied together, shrine; zhi"-ga, little; wit, a;

a, they said.

. U-do®-be, to look upon; tha-gthi", good, pleasing; xtsi, verily;

wi", a; a, they said.

5. Thu-¢i, the pit of the arm; u-tha-k’o"-he, holding therein; tha

to" she, as you stand; wi-to™-be a, I look upon you; wi-tsi-
go e, my grandfather; e, to say; tsi-the, he hastened; a, they
said.

Wa-ba-xtse, shrines; zhi"-ga, little; ge, the; e-to", even upon
the; xtsi, verily; wa-zhi", mind; a-tha-gthe a, you steadily fix
upon with longing desire; e-gi-a, said to him; bi a, they said.

Wa-k’o®-¢ci, animal; ha, skins.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 555

151.
152.

154.

156.
157.

158.

161.
162.

164.

165.

166.

168.

169.

171.

U-ci-gthe, beneath your feet; tse, the; a, they said.

No*-pu-gthe, soft to the tread; tha-to" she, as you stand; wi-
to"-be a, I look upon you; wi-tsi-go e, my grandfather; e, to
say; tsi-the, he hastened; a, they said.

Wa-k’o"-¢i, animal; ha, skins; ge, the; e-to", even upon the;
xtsi, verily; wa-zhi", mind; a-tha-gthe a, you have steadfastly
fixed upon with longing desire; ka-ge, my younger brother;
e-gi-a, said to him; bi a, they said.

Ni-ka, man; ts’a-ge, aged; a, they said. 160, 163.

I»-dse, face; wa-thi-ge-ge-be, roughened and wrinkled with age;
wi-to"-be a, I look upon you; wi-tsi-go e, my grandfather;
a, they said.

Ni-ka, man; ts’a-ge, aged; ge, the; e-to", even upon the; xtsi,
verily; wa-zhi", mind; a-tha-gthe a, you have steadfastly
fixed upon with longing desire; ka-ge, my younger brother;
a, they said.

(ka, white; ga-mo", downy feathers; a, they said.

Ta-xpi, crown of the head; ge, the; u-thi-ho"-ho", fluttering
upon; e-go", as though; wi-to"-be a, I look upon you; wi-tsi-
go e, my grandfather; e-gi-a, said to him; bi a, they said.

No®-ni-o"-ba, pipe; i tse, the mouth; u-gtha-gtha, put into fre-
quently; e-go", as though; wi-to™-be a, I look upon you;
wi-tsi-go e, my grandfather; e-gi-a, said to him; bi a, they said.

Ho*-ba, days; u-¢a-ki-ba, the divisions of; do-ba, the four.

U-tha-ni-ka-shi-ga, dwelling therein as though in your personal
abode; tha to” she, standing there; wi-to"-be a, I look upon
you; wi-tsi-go e, my grandfather; e-gi-a, said to him; bi a,
they said. 170.

Ho®-ba, days; u-¢a-ki-ba, divisions of; ge, the; e-to", even upon
the; wa-zhi", mind; a-tha-gthe a, you have steadfastly fixed
upon with longing desire; ka-ge, my younger brother; e-gi-a,
said to him; bi a, they said.

Ho®-ba, days; tha-gthi", beautiful and peaceful; xtsi, verily; a,
they said.

Ho*-ba, days; tha-gthi", beautiful and peaceful; xtsi, verily;
u-hi, to enter; tha-ki-the, cause yourself to; te, that you may;
wa-zhi", mind; a-tha-gthe a, you have steadfastly fixed upon
with longing desire; ka-ge, my younger brother; e, to say;
tsi-the, he hastened; a, they said.

556 THE OSAGE TRIBE, [BTH, ANN. 39

Sone 1.

(Free translation, p. 145; Osage version, p. 419.)
1.

The, this; wi-ta ha, is mine; the, this; wi-ta, mine. (Line 1 in the
single stanza of the song.)

Wa-tse-xi e tha, a task most difficult to perform; tho wi ni da, I give
to you. (Lines 2, 4, and 6 of the song.)

E he, vocables; the, this; wi-ta ha, is mine; the, this; wi-ta, mine.
(Lines 3 and 5 in the song.)

Sone 2.
(Free translation, p. 146; Osage version, p. 420.)

1

Ni-ka xo-be, men of mystery; ko-wi-tha ha, come ye hither; ni-ka
xo-be, men of mystery. (Line 1 in all the eight stanzas.)

Ko-wi tha ha, come ye hither; ni-ka xo-be, men of mystery; ko-wi-tha
ha, come ye hither. (Lines 2 and 5 in all the eight stanzas.)

I-ba, the pipe; a-thi" a-do", bringing. (Line 3 in the first stanza.)

I-ba, the pipe; a-thi" a-do", bringing; ni-ka xo-be, men of mystery;
ko-wi-tha ha, come ye hither. (Line 4 in the first stanza.)

Py

Mo®-hit, the knife; a-thit a-do", bringmg. (Line 3 in the second
stanza.)

Mo"-hi", the knife; a-thi" a-do", bringing; ni-ka xo-be, men of
mystery; ko-wi-tha ha, come ye hither. (Line 4 in the second
stanza.)

We-tsi", war club; a-thi® a-do", bringing. (Line 3 in the third stanza.)

We-tsi®, war club; a-thi® a-do", bringing; ni-ka xo-be, men of mystery;
ko-wi-tha ha, come ye hither. (Line 4 in the third stanza.)

4.

Mi®-dse, the bow; a-thi" a-do", bringing. (Line 3 in the fourth
stanza.)

Mi®-dse, the bow; a-thi® a-do", bringing; ni-ka xo-be, men of mystery;
ko-wi-tha ha, come ye hither. (Line 4 in the fourth stanza.)

Ds
Mo®, the arrow; a-thi" a-do", bringing. (Line 3 in the afth stanza.)
Mo®, the arrow; a-thi® a-do", bringing; ni-ka xo-be, men of mystery;
ko-wi-tha ha, come ye hither. (Line 4 in the fifth stanza.)

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 557

6.

Do-ka, scalps; a-thi® a-do", bringing. (Line 3 in the sixth stanza.)
Do-ka, scalps; a-thi" a-do", bringing; ni-ka xo-be, men of mystery;
ko-wi-tha ha, come ye hither. (Line 4 in the sixth stanza.)

Us

Ga-mo®, spoils; a-thi" a-do", bringing. (Line 3 in the seventh stanza.)
Ga-mo®, spoils; a-thi" a-do", bringing; ni-ka xo-be, men of mystery;
ko-wi-tha ha, come ye hither. (Line 4 in the seventh stanza.)

8.

Ho®-ba, the day; a-thi" a-do", bringing. (Line 3 in the eighth stanza.)
Ho*-ba, the day; a-thi® a-do®, bringing; ni-ka xo-be, men of mystery;
ko-wi-tha ha, come ye hither. (Line 4 in the eighth stanza.)

Sone 3.
(Osage version, p. 421.)

The first stanza of this song is made up entirely of vocables that
are imitations of the ery of the chosen Do-do®-ho"-ga as he appeals
to Wa-ko®-da during his vigil. In the second stanza appears three
times the word Tsi-go, grandfather, uttered with vocables that
imitate the cry. The term Tsi-go is addressed to the god of mystery.

Wa-tHu’-¢E W1’-GI-k.
The seizing ritual.

By Wa-xTHI’-zHI.

(Free translation, p. 148; Osage version, p. 421.)

1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi® da,
it has been said; tsi, house; ga, in this. 29, 44, 49, 56, 61, 64,
69, 74.

Wa-ca-be, black bear; u-ca-ka, blemish, in color; thi®-ge, that has
none; kshe, that lies outstretched; no, the; a, they said.

3. Wa-ki-gthi-etho", to meditate, serious contemplation; tsi-the, pro-

ceeded to; to", as he stood; a, they said. 5.

4. Ta, deer; ki-thi-xa bi, in the month when they rut; u-zhin-ga
was still young; xtsi, verily; thit-kshe, sitting; dsi, at that
time; a, they said.

6. Ni-dse, haunches; ki i-no?-the, to put down to rest; ta do”, that

he might; a, they said. 41, 51.

. O-k’o" wa-no®-tha zhi, bewildered; xtsi, verily; to", he stood; a,
they said.

E-ki-pa, to the same place; a-gthi, returning; no®-zhi®-zhi" the,
repeatedly; to", he stood; a, they said.

No

~I

192)

558 THE OSAGE TRIBE. [MTH. ANN, 39

9. Thu-e, at last; xtsi, verily; ¢i-thu-ce, took footsteps; the do", and

went forth; a, they said. 13, 20, 26, 32, 37.

10. A-ba-do, a hill; a-ga-ha, upon the top of; dsi, there; xtsi, verily;
a, they said.

11. E-dsi, there; xtsi, at that very spot; hi, having arrived there;
no®-zhi", paused; to", and stood; a, they said. 23, 42.

12. Ha shki, in every direction; pa-gthe, turned his head; no®-zhir-
zhi" the, standing repeatedly; to", he stood; a, they said.

14. A-ba-do, a hill; a-tha-k’a-be, on the sloping side; dsi, there;
xtsi, verily; a, they said. 21.

15. Xa-dse, grass; ba-tse, a patch of, bunch; thit-kshe, the sitting;
no", the; a, they said.

16. He-dsi, there; xtsi, at that very spot; hi, having arrived there;
no®-zhi", paused; to", stood; a, they said.

17. Xa-dse, grass; ba-tse, the patch of; a, they said.

18. Thi-thi-cki, gathered compactly together; gthi no"-the, and
placed close to where he; to", stood; a, they said. 30.

19. Ni-dse, his haunches; ki i-no®-the, he placed down; zhi, not; to®,
as he stood; a, they said. 25, 31, 36, 43.

22. Pa-xpe, a bush of stunted oaks; thiv-kshe, the sitting; no", the;
a, they said.

24. Thi-thi-cki, gathered compactly together; gthi no®-the, and
placed close to where he; thit-kshe, he sat; a, they said.

27. Ga-xa, branch, brook; ¢e-gtha-gtha the, brokenly timbered along
its course; xtsi, verily; ge, the; dsi, there; a, they said. 33.

28. Zho"® sha-be the hi, redbud trees; ba-tse, bush; thi™-kshe, the
sitting; no", the; a, they said.

34. Ha-ci hi, grapevine; ko", the roots of; thit-kshe, the sitting; no",
the; a, they said.

35. Thi-be-bthi®, in a twisted pile; gthi no®-the, placed down close
to where; to", he stood; a, they said.

38. Ba-co", cedar tree; zhi®-ga, a little; do", a; a, they said. 45.

39. A-tha-k’a-be, sloping side of a hill; dsi, there; a, they said.

40. I’, stones; u-¢a-ki-ba, between; do", such a place; a, they said.

46. He-dsi, there; xtsi, very close to it; hi, having arrived there;
gthi", paused; thi"-kshe, and sat; a, they said. 55.

47. I", stones; zhi"-ga, small; do-ba, some.

48. Thi-ta-the, rolled together; gthi no"-the, placed in a pile; to",
where he stood; a, they said.

50. Thi-co"-tha, turned them over about himself; tsi-the, he pro-
ceeded to; to", as he stood; a, they said.

52. I’, stone; zhi®-ga, small; wi", a; a, they said.

53. Ta-xpi, crown of his head; a-gtho", he placed upon; xtsi, verily;
hi gthi", he sat; thi"-kshe, sitting; a, they said.

LA FLESCHE] RITE OF VIGIL——-LITERAL TRANSLATION, 559

54,

57.

83.

84.

Mi, moons, months; pe-tho®-ba, seven; gthi", to sit; ta do", that
he may; a, they said.

Ho®-ba, days; u-ca-ki-ba, divisions of; wi", a; o-pshi, I have
come to; sho", even as I sat; e-ki-the, he thought; thi®-kshe,
as he sat; a, they said. 60, 63.

. Wa-gthu-shka, bugs, insects; zhi®-ga, small.
. Ho-to®, calling; wa-no®-k’o", he heard; thi®-kshe, as he sat; a,

they said.

. Wa-zhi"-ga, birds; ho-to", calling; wa-no"-k’o", he heard; thi®-

kshe, as he sat; a, they said.

5. Wa-ko"-da, god; tse-ga, early; xtsi, verily; e-tho™-be, appears;

hi no® bi, comes habitually; a, they said.

. Tsi-zhe-be, to the door of his house; u-hi-gthi", he came to and

sat; thi"-kshe, sitting; a, they said.

. No®-be, his hands; mi, at sight of the sun; ba-mo"-da-da, with

joy he rubbed; xtsi, verily; thin-kshe, as he sat; a, they said.

. Mi, the sun; sha-ge, his hands; gi-ba-ha, exhibited to him, lifted

to him in gladness; xtsi, verily; thi"-kshe, as he sat; a, they said.

. Ha, O; wi-tsi-go e, my grandfather, he said; a, they said.
. Zhu-i-ga, my flesh; a-tha-xi", has shrunken; xtsi, verily; a-zho®,

I slept; mi"-kshe, as I sat; sho", even as I; e-ki-the, he thought;
thir-kshe, as he sat; a, they said.

. Ha, O; ni-ka-shi-ga, thou person.
. U-no® tha bi, that which is the means of reaching old age; i-the,

to see; tha-ki-the a-tha, you have caused yourself to; ni-ka-
shi-ga, thou person; e-gi-a, said to him; bi a, they said.

. Tsi-zhe-be, the door; i-sdu-ge, at the right side; dsi, there; a,

they said.

. U-ci-gthe, footprint; wit, a; hi-tse-the, he placed upon the

ground; to", as he stood; a, they said. 85.

. Ga tse, this; shki, also; a, they said.
. Wa-thir-e-¢ka, without a purpose; she-mo", I have done; mo®-

zhi 1" da, I have not.

. Wa-zha-zhe, the people of the Wa-zha-zhe subdivision; a, they

said. 86.

. Tsi-zhu, the Tsi-zhu great division; e-tho"-ba, they also. 87.
. We-tha-wa, use it to count with; mo-thi", as they travel the path

of life; ta i tsi da, they shall. 88.

. We-tha-wa, use it to count with; mo®-thi", as they travel the path

of life; bi, they; do", when; shki, and; a, they said. 89.
Zho"-xa, tally sticks; gi-tsi-ca, run evenly, accurately; ki-the, for
them; mo*-thi", as they travel the path of life; ta bi" da, they
shall. 90.
Tsi-zhe-be, the door; tha-ta, at the left side; dsi, there; a, they
said.

560 THE OSAGE TRIBE. [BTH. ANN. 39

Il.

. He-dsi, at that time and place; xtsi, verily; a, they said; a bit da,
it has been said; tsi, house; ga,in this. 4, 10, 27, 35, 49, 67, 81.

Wa-zha-zhe, the Wa-zha-zhe subdivision; u-dse-the, fireplaces;
pe-tho"-ba, seven; ni-ka-shi-ga, people; tho-ka, they were.

Xtha-xtha, timid, craven; thi-ge, none there were among them;
xtsi, verily; ni-ka-shi-ga, a people; tho®-ka, they were.

Wa-zha-zhe, of the Wa-zha-zhe subdivision; wi", there was one;
a, they said. 5

Wa-dsu-ta, animal; pi-zhi, a mysterious; wi", a; a, they said.

Zhu-i-ga the, of it made his body; xtsi, verily; ni-ka-shi-ga, a per-
son; to", he stood; a, they said. 9.

. Zha-be, beaver; do-ga, the male; to", that stands; a, they said.

. Ni, river; ki-mo*-ho*, against its current; dsi, there; xtsi, verily;

a, they said.

. Ba-btha-btha-xe, rippling the surface as he pushed his way

against it; zho", he lay; a, they said.
. Ni, water; ba-btha-xe, ripples; ga, these; kshe, that lie before
me; a, they said.

. Wa-ko®-da, gods; o®-ki-tha-zha-ta bi, make way for me in forked

lines; a-thit he i* da, as I push forth, in life’s pathway.
Zhit-ga, the little ones; zhu-i-ga, their bodies; o®-tha, make of
me; bi, they; do®, when; a, they said.

. Wa-ko"-da, the gods; a-ki-tha-zha-ta, shall make way for them

in forked lines; bi, they; ki-the, cause themselves to be; mo?-
thi, as they travel the path of life; ta bit da, they shall.

7. Ni, river; thi-u-ba-he, the side of; tha-ta, the left; ga, this; kshe,

that les; a, they said.

. E, that; shki do®, also; a, they said. 23.

. Thi-u-ba-he, side of my body; a-gi-the, I have made it to be;
a-thi" he i" da, I, in the course of my life.

. Zhir-ga, the little ones; thi-u-ba-he, side of their body; gi-the,
make of it; mo®-thi", as they travel the path of life; bi, they;
do", when; shki, and; a, they said.

21. Thi-u-ba-he, side of their bodies; i-ts’a, causes of death; thi®-ge,

to have none; ki-the, cause themselves to; mo?-thi", as they
travel the path of life; ta bm da, they shall.
. Ni, river; u-¢a-gi, the strong current; ga, this; kshe, that lies;
a, they said.
Thi-u-thi-xthu-k’a, the hollow of my body; a-gi-the, I have made
it to be; a-thi he i" da, in the course of my life.

5. Zhiv-ga, the little ones; thi-u-thi-xthu-k’a, the hollow of their

bodies; gi-the, they make of it; mo"-thi", as they travel the
path of life; bi, they; do®, when; shki, and; a, they said.

“LA PLESCHE] RITE OF VIGIL——LITERAL TRANSLATION. 561

26. Thi-u-thi-xthu-k’a, in the hollow of their bodies; i-ts’a, causes of
death; thit-ge, to have none; ki-the, cause themselves to;
mo®-thi", as they travel the path of life; ta bit da, they shall.

28. Ni, river; u-ba-sho", bend; wi", a; a, they said. 36.

29. E-dsi, there; xtsi, very close to; hi, having arrived there; zho™
kshe, he lay; a, they said. 37, 51, 69, 83.

30. Mo®-¢to-¢to-be, the soft earth in the water; ho®-c¢ka, of no par-
ticular kind; do®, the; a, they said.

31. Ha-bi-ta-the, he gathered together in a pile; gthi no®-the, he
placed the pile near where; to", he stood; a, they said.

32. Tsi, house; to", to possess; ki-the, he caused himself to; to®, as
he stood; a, they said.

33. Zhi®-ga, the little ones; tsi, house; to", to possess; ki-the, cause
themselves to; bi, they; do", when; shki, and; a, they said.

34. Tsi, in the house; to", to possess; ki-the, which they caused them-
selves to; i-ts’a, causes of death; thi"-ge, to have none therein;
ki-the, they shall cause themselves to; mo®-thi", as they travel
the path of life; ta bit da, they shall.

38. Thiu-xe, willow; zhi®-ga, young sapling; ho™-cka, of any kind;
do", a; a, they said. 70, 84.

39. Tha-xia-tha, cut it down with his teeth; gthi i-he-the, made it to
fall near where; to", he stood; a, they said. 53, 71, 85.

40. Mi, sun; hi-e, setting of; ge, the; ta, in the direction of; ni-ka-
shi-ga, peoples. 46, 56, 72, 78, 88.

41. Wa-btha-xia-tha, upon them I cut down the tree; gthi i-he-a-the
i" da, I made it here to fall. 57, 73, 89.

42. Tsi-zhe-be, the door; i-sdu-ge, at the right side; dsi, there; a,
they said. 58.

43. Tha-xu-e, dragged with his teeth; gthi i-he-the, brought and
placed it down; to", as he stood; a, they said. 59, 75, 91.

44. Ga tse, these; shki, also; a, they said. 54, 60, 76, 86, 92.

45. Wa-thit-e-cka, without a purpose; btha-xu-e, dragged with my
teeth; gthi i-he-a-tha, and here laid it down; mo*-zhi i" da, I
have not. 77.

47. We-tha-wa, use it to count with; mo®-thi", as they travel the path
of life; bi, they; do", when; shki, and; a, they said. 65, 79, 97.

48. O-do®, military honors; gi-tsi-ca, evenly or correctly counted,
ki-the, cause themselves to; mo®-thi", as they travel the path
of life; ta bi" da, they shall. 66, 80, 98.

50. Ni, river; u-ga-xthi, bend; we-pe-tho™-ba, the seventh; thir-

kshe, the sitting; a, they said.

. Thiu-xe, willow; zhi"-ga, young, sapling; we-pe-tho®-ba, the

seventh; to", the standing; a, they said.
3594 °—25+——36

Or
bo

562

55.

bo

THE OSAGE TRIBE. [RTH ANN. 39”

Wa-thit-e-¢ka, without a purpose; btha-xia-tha, I cut down
with my teeth; gthi i-he-a-tha, brought here and placed it
down; mo®-zhi i" da, I have not. 87.

. Wa-thit-e-cka, without a purpose; she-mo", I have done so;

mo®-zhii® da, I have not. 93.

2. Tsi-zhu, the people of the Tsi-zhu great division; a, they said. 94.
. Hot-ga, the people of the Ho*-ga subdivision; e-tho"-ba, they

also. 95.

. We-tha-wa, use it to count with; mo®-thi", as they travel the

path of life; tai tsi da, they shall. 96.

. Ni, river; u-ga-xthi, bend; wi", one; a, they said.
. Tsi-zhe-be, the door; tha-ta, at the left side; dsi, there; a, they

said. 90.

2. Ni, river; u-ga-xthi, the bend of; we-sha-pe, the sixth; thir-

kshe, the sitting; dsi, there; a, they said.
Wa-THU-CE W1’-GI-E oF THE Biack Brar GENs.

By Wa-tsx/-MoN-1N,

(Free translation, p. 154; Osage version, p. 426.)

. Da, what, said they; a bit da, it has been said; tsi, house; ga,

in this. 13, 27, 47, 68, 94, 116, 144, 181, 193, 200, 210, 220,
230, 237, 247, 253, 275, 280, 310, 327, 343, 359, 372, 384, 398,
411, 423, 439, 455, 468, 480, 494.

Wa-¢a-be, the black bear; u-ga-ka, blemish, in color; thi"-ge,
that has none; kshe, that lies outstretched; a, they said.

. Wa-ki-gthi-gtho®, meditate upon himself; tsi-the proceeded to;

to", he stood; a, they said. 5, 7, 30.

. Ta, deer; ki-thi-xa-bi, (the moon) in which they rut; u-zhi"-ga,

while young; xtsi, verily; thit-kshe, the sitting; a, they said.
Mo*-zho", earth or season; u-to"-ga, great, in the ripeness of her
fruits; thit-kshe, as she sat; a, they said.
Ta-dse, the winds; ha-no®-ha, all the paths of the winds; te, the
standing; a, they said.

. He-no® he, to each one; a, they said.
. A, arms; xa-ga, bristling, paws uplifted, claws outspread; hi

no®-zhi"-zhi", he stood repeatedly; to", he stood; a, they said.

. Ni-dse, his haunches; ki i-no®-the, put down to rest; ta do,

intending to. 37, 54, 76, 81, 100, 105, 120, 130, 149.

. O-k’o" wa-no®-tha zhi, perplexed, bewildered; to", he stood; a,

they said.

. Oi-thu-¢e, took footsteps, to go forth; tsi-the, he proceeded to;

to", he standing; a, they said. 28, 48, 69, 95, 117, 145, 311,
314, 316.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 563

15.

16.

17.

18.

19.

20.

21.

22.

23.

24.

25.

26.

Xa-dse, grass; ba-tse, a patch; he-dsi tho", there was; a, they
said.

He-dsi, there; xtsi, close to; hi, he arrived; no®-zhi", paused;
to", he stood; a, they said. 52, 72, 97.

Thi-sda, to pull up the grass; tsi-the, he proceeded; to", he
stood; a, they said.

Ni-dse, haunches; ki i-no"-tha, put down to rest; zhi, not; to®,
he stood; a, they said. 39, 59, 83, 106, 131.

She sho thit do", even while he moved about; a, they said.
60, 84, 132, 182.

Wa-thi"-e-¢ka, without a purpose; she-mo", I have performed
this act; mo®-zhi it da, I have not. 61, 86, 108, 134.

Zhit-ga, the little ones; mi, sun; hi-e, the setting of; ge, the;
ta, in the direction of. 41, 62, 87, 109, 135, 296, 323, 339, 382, °
435, 478.

We-ki i-he-the, use as a means to make fall the enemy; mo®-
thi, as they travel the path of life; ta ba do", that they may;
she a-wa-kshi-mo® i? da, I have performed this act for them.

We-ki i-he-the, use as a means to make fall the enemy; mo?-
thit, as they travel the path of life; bi, they; do", when;
a, they said.

We-ki i-he-the, make fall the enemy; gi-wa-ts’e-ga, easy for
themselves; ki-the, cause to be; mo*-thi", as they travel the
path of life; ta ba do", that they may; she-a-wa-kshi-mo® i®
da, I have performed this act for them.

We-got-tha, as an act of supplication; a-thit, they keep it;
mo?-thi", as they travel the path of life; bi, they; do", when;
shki, and; a, they said. 438, 64, 89, 111, 142.

Da-do", acts or things; thu-ts’a-ga, fail to perform or obtain;
zhi, not; ki-the, cause themselves to; mo?-thi®, as they travel
the path of life; ta ba do”, that they may; she-a-wa-kshi-mo®
1" da, I have performed this act for them.

. O-cu, a lowland forest; ko"-ha, the edge of; xtsi, close to; hi,

having arrived at; no"-zhi", paused; to", he stood; a, they said.

. Ni-dse, his haunches; ki i-no®-tha, placed down to rest; zhi, not;

thir, he, as he moved about; a, they said. 119, 148.

2. Mi, moons, months; pe-tho®-ba, seven; gthi", sit to rest; ta do",

that he may. 56, 75, 102, 122, 151, 169.

. O-k’o® wa-no"-tha zhi, perplexed, bewildered; thi", he, as he

moved about; a, they said. 101, 103, 121, 123, 150, 152.

. Zho®-sha-be-the hi, dark wood, redbud; hi, tree; to", standing;

no", the; a, they said.

. Thi-do-do-xe, crushed with his hands; tsi-the, proceeded to;

to", he stood; a, they said. 57, 79.

564

36.

42.

44,

45.

’ 46.

66.

70.

Tals

73.

85.

96.

THE OSAGE TRIBE. [ETH. ANN. 39

A-ki-zhi, one piece of the tree upon the other, in a pile; i-tse-
the, he placed upon the ground; to", he stood; a, they said.
38, 58, 80, 82, 126, 129.

We-go"-tha, an act for use in their supplications; a-thi", to keep;
mo*-thi®, as they travel the path of life; ta ba do", that they
may; she-a-wa-kshi-mo" i" da, I have performed this act for
them. 63, 88, 110.

We-go"-tha, the favors they ask; gi-wa-ts’e-ga, win with ease;
ki-the, enable themselves to; mo®-thi", as they travel the path
of life; tai tsi da, they shall.

We-mo"-ka, as a means to overcome the enemy with ease; the,
use, the act; mo®-thi", as they travel the path of life; bi, they;
do*, when; shki, and; a, they said. 92, 114, 325.

We-mo"-ka the, use, to overcome the enemy; gi-wa-ts’e-ga, win
with ease; ki-the, enable themselves to; mo®-thi", as they travel
the path of life; ta ba do®, that they may; she-a-wa-kshi-mo"
1 da, I have performed this act for them. 67, 98, 115, 143,
326.

. O-cu, lowland forest; go-da, on the farther side; ko"-ha, edge of;

dsi, there; xtsi, close to; a, they said.

. Hi, having arrived there; no*-zhi", paused; to*, he standing; a,

oD?

they said. 283.

. Mo*-ca xo-dse, gray arrowshaft; hi, tree; to, standing; no",

3)
the; a, they said.
Wa-ki-gthi-gtho", meditating upon himself; xtsi, verily; thi", as
he moved about; a, they said. 74, 77, 98.

. Wa-ki-gthi-gtho", to meditate upon himself; tsi-the, he pro-

ceeded; thi", as he moved about; a, they said.

. We-go®-tha, what favors they ask; gi-wa-ts’e-ga, win with ease;

ki-the, enable themselves to; mo®-thi", as they travel the path
of life; ta ba do", that they may; she-a-wa-kshi-mo® i" da, I
have performed this act for them. 90, 112.

We-mo"-ka the, use as a means to overcome the enemy with ease;
mo"-thi", as they travel the path of life; ta ba do", that they
may; she-a-wa-kshi-mo® i da, I have performed this act for
them. 91, 113, 324.

Ni, stream, brook; u-sda, bare of trees; xtsi, verily; ge, where;
dsi, there; a, they said.

Thiu-xe, willow; ts’a-zhi, that never dies; to", standing; no®*,
the; a, they said. 78.

Wa-ca-be, black bear; do-ga, male; to", the standing; a, they
said.

Ga tse, this act; shki, also; a, they said. 107, 133, 302.

Mo?-tu-tu-be, a hummock; thit-kshe, the sitting; dsi, there; a,
they said.

LA FLpScHB] RITE OF VIGIL—LITERAL TRANSLATION. 565

99. Mo®-zho", the land; do®-do-be, looked over on all sides; xtsi,
verily; hi, having arrived there; no™-zhi", paused; to", he
stood; a, they said.

104. Thi-ta-the, tore it up; gthi, pulling it toward himself; i-no™-the,
placed the parts in a pile; to™, he stood; a, they said.

118. U-k’u-be, a valley; wi", a; hi, having arrived at; no*-zhi*,
paused; to", he stood.

124. He-dsi, at that time and place; xtsi, verily; a, they said; a bit
da, it has been said; tsi, house; ga, in this. 153, 157, 167,
176, 178, 291, 299, 318.

125. I, stones; zhit-ga, small.

127. I", stones; zhi®-ga, small; pe-tho®-ba, seven;

128. Thi-ta-the, pulled up and gathered together; gthi, toward him-
self; i-tse-the, he placed them; to®, he stood; a, they said.

136. We-ki-k’o", ceremonial and symbolic articles; the, make use of
them as; mo?-thi", as they travel the path of life; ta ba do®,
that they may; she a-wa-kshi-mo” 1" da, I have performed this
act for them.

137. Tsi-zhu, the people of the Tsi-zhu division; zhi"-ga, little ones;
i-ta-i, theirs.

138. Wa-zha-zhe, the people of the Wa-zha-zhe subdivision; zhi"-ga,
little ones; i-ta-i, theirs; e-tho™-ba, also.

139. I-da-c¢i-hi, cleansed with the heat of the stones; ki-the, cause
themselves to be; mo?-thi", as they travel the path of life;
shki o", also; ta ba do", that they may; she a-wa-kshi-mo® i”
da, I have performed this act for them.

140. I-da-ci-hi, cleansed with the heat of the stones; ki-the, cause
themselves to be; mo®-thi", as they travel the path of life; bi,
they; do", when; shki, and; a, they said.

141. I-ts’a, causes of death; thi®-ge, having none; mo?-thi", as they
travel the path of life; ta ba do", that they may; she a-wa-
kshi-mo" i" da, | have performed this act for them.

146. I’, rocky cliff; pa-ci, to the top of; wit, a; hi, having arrived
there; no®-zhi", paused; to", he stood; a, they said.

147. Mo®-sho"-dse, a cave; wi", a; hi, having arrived there; no?-zhi*,
paused; to®, he stood; a, they said.

154. Tsi, house, the cave; e-ta-thi-sho", in the direction of; xtsi, close
to; hi, having arrived there; no®-zhi", paused; to", he stood;
a, they said.

155. Tsi-zhe-be, the door; i-sdu-ge, at the right side; dsi, there; xtsi,
close to; a, they said.

156. U-ba-mo*-xe, he crouched and went therein; hi, having arrived
there; no™-zhi", paused; to", he stood; a, they said.

160.

163.

180.

183.

184.

THE OSAGE TRIBE, [BTH. ANN. 39

3. Tsi, house; u-xta, mysterious and pleasing; xtsi, verily; i-the,

have found; ki-the, thought himself to; to", he stood; a, they
said. 162.

. Gu-dsi, farther, into the house; i-gthi"-ge no", he went and sat

down; a, they said.
Gu-dsi, farther, into the house; i-gthit-ge, he went and sat
down; do", when; a, they said.

. Tsi-u-thu-ga, house space, room; tha-gthi", beautiful and pleas-

ing; xtsi, very; sho", in every respect; i-ki-the, found for
himself; to", he stood; a, they said. ;

Tsi, a house; u-ho®-ba, in which the light of day; thi™-ge, is
absent; xtsi, verily; sho", everywhere; i-ki-the, found for
himself; to", he stood; a, they said.

Tsi-zhe-be, door; wi-ta, mine.

Wa-ko"-da i da, is god, godlike, mysterious.

Be, any person; o®-wo"-ga-¢’i", look in upon me, stealthily; ba,
they; tho"-ta, possible; zhi, not; sho", in any event; e-ki-the,
he thought; to", he stood; a, they said.

. Ni-dse, his haunches; ki, down; i-no®-the, he placed; thi™-kshe,

as he sat; a, they said. 170.

1. Sho", even as he, while yet: thit-kshe, he sat.
. Mi-o®-ba, moons; sha-pe, six; hi, arrived there (six months

passed) ; thit-kshe, as he sat; a, they said.

3. Ga, this, lapse of time; sho", had passed; xtsi, verily; do", when;

a, they said.

4. U-thu-ha, following; we-to"-i", examined; ki-the, himself; thir-

kshe, as he sat; a, they said. 281.

5. Zhu-i-ga, his body; ki-to®-be, he looked over; thi-kshe, as he

sat; a, they said.

. Zhu-i-ga, flesh; thiv-ge, having none; xtsi, verily; pshi, I have

reached; mi®-kshe, as I sat; sho", all in all; e-ki-the, he
thought; thit-kshe, as he sat; a, they said.

. Zhit-ga, the little ones; zhu-i-ga, their bodies; o"-tha, make of

me; ba, they; tho®-ta, should; xtsi, verily; sho", by all means;
e-ki-the, he thought; thit-kshe, as he sat; a, they said.

Zhi"-ga, the little ones; u-no", means of reaching old age; sym-
bol of old age; o"-tha, make of me; ba, they; tho"-ta, should;
xtsi, verily; sho", by all means; e-ki-the, he thought; thi-
kshe, as he sat; a, they said. ‘

Zhit-ga, the little ones; zhu-i-ga, their bodies; o"-the, make of
me; tai tsi" da, they shall.

Zhit-ga, the little ones; zhu-i-ga, their bodies; o®-tha, make of
me; bi, they; do", when; a, they said. 187, 189, 191, 199, 204,
206, 208, 214, 216, 218, 224, 226, 228, 233, 235, 241, 243, 245,
266, 268, 270, 272.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 567

185.

186.

188.

190.

196.

197.

198.

Ci-pa-hi, toes; thi-ctu-the, gathered in folds; ga te, these; a,
they said.

U-no", means of reaching old age, symbol of old age; a-gi-the,
I have made to be; mi®-kshi® da, I who sit here. 203, 213,
223, 232, 240, 250, 256, 265.

(i-pa-hi, toes; thi-¢tu-the, gathered in folds, with age; a bi,
spoken of as; i-the, live to see; ki-the, cause themselves to;
mo®-thi", as they travel the path of life; ta i tse a, they shall;
zhit-ga, the little ones.

I-ts’a, causes of death; thit-ge, having none; mo?-thi", as they
travel the path of life; tai tsi" da, they shall. 207, 217, 227,
244, 269, 358, 454.

. Ts’e, to die; wa-tse-xi, difficult to; ki-the, cause themselves to

be; mo"-thi", as they travel the path of life; ta i tse a, they
shall; zhit-ga, the little ones. 209, 219, 229, 236, 246, 271.

. Ga, these, words; no®-zhit da, stand, shall stand for all time.
. Hi-ko", my ankles; ba-c’i"-tha, the wrinkles of; ga tse, these;

shki, also; a, they said.

Hi-ko", my ankles; u-no", a means of reaching old age, symbol
of old age; a-gi-the, I have made to be; mi®-kshi™ da, I
who sit here.

Zhi®-ga, the little ones; no, old age; hi, they arrive at; do*,
when; a, they said. 251, 257, 261, 273, 276.

Hi-ko", ankles; ba-¢’i"-tha, wrinkles of; a bi, spoken of as;
ithe, live to see; ki-the, cause themselves to; mo*-thi", as
they travel the path of life; tai tse a, they shall; zhit-ga, the
little ones.

. Tse-wa-tse, inner muscles of the thigh; u-ga-wa, loosened with

age; ga, this; thit-kshe, the sitting; shki, also; a, they said.

2. E, that; shki do", also; a, they said. 212, 222, 239, 249, 255, 260,

264.

. U-mu-ta, muscles of the abdomen; ga-wa, loosened, with age;

ga, this; thin-kshe, the sitting; shki, also; a, they said.

. U-mu-ta, muscles of the abdomen; ga-wa, loosened, with age;

a bi, spoken of as; i-the, live to see; ki-the, cause themselves
to; mo"-thi", as they travel the path of life; ta i tse a, they
shall; zhiv-ga, the little ones.

. Thiu-we, side of the body; ga-gthe-ce, showing the outlines of

the ribs; ga, this; kshe, that lie; a, they said.

. A-zhu, muscles of the arms; ga-wa, loosened, with age; ga, this;

thi-kshe, the sitting; shki, also; a, they said.

. A-zhu, muscles of the arms; ga-wa, loosened, with age; a bi,

spoken of as; i-the, live to see; ki-the, cause themselves to;
mo®-thi®, as they travel the path of life; tai tsi" da, they shall.

568

238.

254.

258.

THE OSAGE TRIBE, [BTH. ANN. 39

Hi-zhu, muscles of the chin; ga-wa, loosened, with age; ga, this;
kshe, that lies; a, they said.

. Hi-zhu, muscles of the chin; ga-wa, loosened, with age; a bi,

spoken of as; i-the, live to see; ki-the, cause themselves to;
mo®-thi", as they travel the path of life; tai tse a, they shall;
zhi®-ga, the little ones.

. I-the-dse, corners of the mouth; bi-xo®, folded, with age; ga tse,

this; shki, also; a, they said.

2. I-the-dse, corners of the mouth; bi-xo, folded, with age; a bi,

spoken of as; i-the, live to see; ki-the, cause themselves to;
mo®-thi®, as they travel the path of life; tai tse a. they shall;
zhit-ga, the little ones.

I=-shta-ha, corners of the eyelids; bi-xo", folded, with age; ga,
this; kshe, that lies; a, they said.

I»-shta-ha, corners of the eyelids; bi-xo, folded, with age; a bi,
spoken of as; i-the, live to see; ki-the, cause themselves to;
mo*-thi", as they travel the path of life; tai tse a, they shall;
zhi®-ga, the little ones.

. We-thi-xthi, forehead; u-sda, bared, with age; ga tse, this;

shki, also; a, they said.

. We-thi-xthi, forehead; u-sda, bared, with age; a bi, spoken of

as; 1-the, live to see; ki-the, cause themselves to; mo®-thi",
as they travel the path of life; ta i tsi da, they shall.

. Ta-xpi, crown of the head; hi*, hair of; ga-ea-dse, grown scant,

with age; ga, this; thi®-kshe, sitting; shki, also; a, they said.

. Ta-xpi, crown of the head; hi*, hair of; ga-ca-dse, grown scant,

with age; a bi, spoken of as; i-the, live to see; ki-the, cause
themselves to; mo®-thi", as they travel the path of life; ta i
tsi" da, they shall.

. Pa-hi®, hair of the head; ¢ka, whitened, with age; shki, also; -

i-the, live to see; ki-the, cause themselves to; mo®-thi", as
they travel the path of life; tai tse a, they shall; zhit-ga, the
little ones.

. Ho®-ba, the days; tha-gthi", calm and peaceful; xtsi, verily; tse,

that are; a, they said.

8. Ho®-ba, the days; u-¢a-ki-ba, the divisions of; do-ba, the four;

shki, also; a, they said.

. U-hi, to reach and to enter; ki-the, cause themselves to; mo®-

thi, as they travel the path of life; ta i tse a, they shall;
zhi®-ga, the little ones.

2. Tsi-zhe-be, the door; i-sdu-ge, the right side of; tse, the stand-

ing; a, they said. 353, 368, 379, 394, 407, 419.

. Mo*-zho", the land; do*-be, gazing upon; hi, having arrived’

there; no™-zhi", paused; to", he stood; a, they said.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 569

285.

286.

313.

315.

317.

319.

Mo*-zho", the land; sho-dse, mist; xtsi, verily; do"-be, gazing
upon; hi, haying arrived there; no"-zhi", paused; to", he
stood; a, they said.

Zho®, trees; i-ta-xe, the tops of; ga-xu-xu-e, sighing continu-
ously; kshe, the; a-no®-k’o", listening to; hi, having arrived
there; no®-zhi", paused; to", he stood; a, they said.

. Gu-dsi, farther out; hi, having arrived there; no®-zhi", paused;

to", he stood; a, they said.

. Wa-zhi®-ga, the birds.
. Ho-to", calling; wa-no*-k’o", listening to them; hi, having

arrived there; no"-zhi", paused; to", he stood; a, they said.

. Ci-e, their noisy calling; xtsi, verily; wa-no®-k’o®, listening to;

to", he stood; a, they said.

2. U-ci-gthe, his footprints; sha-pe, six; i-tse-the, he placed there;

to", he stood; a, they said.

. U-tse-xi, as emblems of acts difficult to perform.
. Wa-thit-e-cka, without a purpose; i-tse-tha, he placed them

there; zhi, not; to", as he stood; a, they said.

. U-ci-gthe, my footprints; sha-pe, six; i-tse a-the i" da, I have

here placed.

. O-do®, military honors; e no" bi, spoken of as; no”, usually; a,

they said. 306.

. Sho", to stand for all such honors; xtsi, verily; i-tse a-the i" day

I have here placed them. 305, 307, 309.

. Ci-thu-¢e, footstep; wi, a; i-tse-the, he placed; to", as he stood;

a, they said.

. U-ci-gthe, footprints; pe-tho™-ba, seven; i-tse-the, he placed

upon the ground; to", he stood; a, they said.

. Wa-thit-e-cka, without a purpose; i-tse a-tha, I have placed them

here; mo®-zhi 1" da, I have not.

. U-ci-gthe, footprints; pe-tho"-ba, the seven; e no® bi, that are

spoken of as; no®, usually; a, they said.

. O-do", military honors; pe-tho™-ba, seven; e no" bi, that are

spoken of as; no", usually; a, they said.

. Mo®-zho", land; u-da-bthu-bthu-e, vibrating, quivering with the

warmth of the sun; xtsi, verily; hi, having arrived there;
no®-zhi", paused; to", he stood; a, they said.

Mor-hi", the grasses; no"-ca-thu, rustling to the touch of his
feet; xtsi, verily; hi, having arrived there; no™-zhi", he
paused; to®, he stood; a, they said.

Tsi, house; zhi"-ga, little; wit, at a; hi, having arrived there;
no™-zhi", he paused; to", he stood; a, they said.

Ni, ariver; ko"-ha, the shore of; xtsi, verily; hi, having arrived
there; no"-zhi", he paused; to", he stood; a, they said.

Zha-be, a beaver; do-ga, male; to", he standing; a, they said.

334.

335.

337.

338.

340.

341.

THE OSAGE TRIBE. [BTH. ANN. 39

. Qin-dse, his tail; mo"-sho-sho-dse, in the soft mud; i-he-the, he

had placed; to", he stood; a, they said.

. A-kia-cta, in a pile; i-no®-the, he placed the soft mud; to", he

stood; a, they said.

2. The, this; shki, also; wa-thi-e-¢ka, without a purpose; she-

mo", I have performed this act; mo?-zhi i" da, I have not.

. Ni, river; u-ca-gi, the strong current of; xtsi, verily; dsi, there;

a, they said. 424.

. (in-dse, his tail; ni, the water; i-ga-pu-ki, slapping with it; the,

he went forth; a, they said. 425.

. Ni, river; ki-mo*-ho", against the current; xtsi, verily; a, they

said. 346, 362, 387, 401, 426, 442, 458, 483, 497.

. Ba-btha-btha-xe, rippling the surface; kshe, he lay, as he pushed

forth; a, they said. 347, 363, 388, 402, 427, 443, 459, 498.

. Ni, river; u-ba-sho", bend; wi", a, one; hi, he arrived at; kshe,

as he lay; a, they said. 428.

. Thiu-xe, willow; zhir-ga, the young sapling; to", standing; no®,

the; a, they said. 350, 365, 376, 391, 404, 416, 429, 446, 461,
472, 487, 500.

Tha-xia-tha, cut down with his teeth; gthi, quickly; i-he-the,
made it to le down; to", he standing; a, they said. 351, 366,
377, 392, 405, 417, 430, 447, 462, 473, 488, 501.

He-dsi, in haste; xtsi, verily; tha-xu-e, dragged with his teeth;
gi-gthe, toward home; do", did; a, they said. 378, 393, 431,
474, 489.

5. Tsi-zhe-be, door; i-sdu-ge, at the right side of; dsi, there; a,

they said.

U-tha-xu-e, dragged it therein with his teeth; gthi, having
brought it home; i-he-the, he laid it down; to", he stood;
a, they said. 354, 369, 380, 395, 408, 420, 433, 450, 465, £TG.
491, 504.

Wa-thi"-e-cka, without a purpose; btha-xu-e, dragging it with
my teeth; a-gthi, | came home; mo®-zhi i" da, I have not.
355, 370, 381, 396, 409, 421, 484, 451, 466, 477, 492, 505.

We-tha-wa, to count with; mo"-thi", as they travel the path of
life; ta ba do", that they may; btha-xu-e, dragging it with my
teeth; a-gthii" da, Ihave come. 356, 371, 383, 397, 410, 422,
436, 452, 467, 479, 506.

Zhi-ga, the little ones; we-tha-wa, use the sapling for counting;
mo"-thi", as they travel the path of life; bi, they; do™, when;
a, they said. 357, 487, 453.

2. We-tha-wa, the act of counting; gi-wa-ts’e-ga, easy, without

(=}r) ES)
difficulty, accurately; ki-the, cause to be; mo®-thi", as they

travel the path of life; tai tsi" da, they shall. 438.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 571

344. Zha-be, the beaver; do-ga, the male; kshe, that lies outstretched;
a, they said. 360, 373, 385, 399, 412, 440, 456, 469, 481, 495.

345. Ni, river; u-ca-gi, the strong current thereof; xtsi, verily; hi
the, he went to; kshe, as he lay outstretched; a, they said.
361, 374, 386, 400, 413, 441, 457, 470, 482, 496.

348. Ni, river; u-ba-sho", bend; we-tho®-ba, the second; thi"-kshe,
the sitting; a, they said. 444.

349. He-dsi, there, at that place; xtsi, close to; hi, having arrived;
to", he stood; a, they said. 445.

352. He-dsi, in haste; xtsi, verily; tha-xu-e, dragging it with his
teeth; gi, came toward home; a, they said. 367, 406, 418,
448, 463, 502. :

364. Ni, river; u-ba-sho", bend; tha-bthit, the third; hi, having
arrived at; kshe, he lay outstretched; a, they said. 460.

375. Ni, river; u-ba-sho", bend; we-do-ba, the fourth; thi"-kshe, the
sitting; a, they said.. 471.

389. Ni, river; u-ba-sho", bend; we-ca-to", the fifth; thi"-kshe, the
sitting; a, they said. 485.

390. E-dsi, there, at that place; xtsi, close to; hi, he arrived; kshe,
as he lay outstretched; a, they said. 415, 486.

403. Ni, river; u-ba-sho", bend; sha-pe, the sixth; hi, he arrived at;
kshe, as he lay outstretched; a, they said. 499.

414. Ni, river; u-ba-sho", bend; we-pe-tho™-ba, the seventh; thir-
kshe, the sitting; a, they said.

432. Tsi-zhe-be, door; tha-ta, at the left side; tse, the standing; a,
they said. 449, 464, 475, 490, 503.

Sone 1.

(Free translation, p. 172; Osage version, p. 439.)
ike

Ni-ka, man; wi" e, one; thi", bringing; a-gi, homeward, this way;
bi, he; no", is. (Lines 1 and 5 in all the three stanzas.)

Thi, bringing; a-gi, homeward, this way; bi, he; no", is (repeat).
(Lines 2 and 4 in all the three stanzas.)

Wa-ho-shi-ge, valorous; do", a; thi", bringing; a-gi, homeward, this
way; bi, he; no", is. (Line 3 in the first stanza.)

2.

I-e, words; do® a-thi® a-do®, who has; thi", bringing; a-gi, homeward,
this way; bi, he; no", is. (Line 3 in the second stanza.)

3.

I-e, words; gtho"-the, great; a-do", that are; thi", bringing; a-gi,
homeward; bi, he; no®, is. (Line 3 in the third stanza.)

572 THE OSAGE TRIBE. [prH. ANN. 39

Sone 2.

(Free translation, p. 173; Osage version, p. 440.)

2 ik

The, this, man; thi-kshe, the sitting; i-ta, the owner of; wi-kshi-the,
I make you to be. (Lines 1, 2, 3, 5 (with vocables), 7, 8, 9, and
10 in both the two stanzas.)

Wa-ho-shi-ge, valorous; do", a; i-ta, the owner of; wi-kshi-the, I
make you to be. (Line 6 in the first stanza.)

2

ae

T-e, words; do", good; a-thi® e-de, who has; i-ta, the owner of; wi-
kshi-the, | make you to be. (Line 6 in the second stanza.)

Sone 3.
(Free translation, p. 174; Osage version, p. 440.)

i:

Dsi, thither; tsi-tha, go thou; thi", leading him (repeat). (Lines 1,
3, 4, 5, and 7 in both the two stanzas.)

I-e, words; do", good; a-thi", he who has; she-the, yonder; a-thi®,
bringing; a-gi, this way; bi, he; no", is. (Lines 2 and 6 in the first

stanza.)
2.

I-e, speak; tse, to; she-thu, yonder; a-thi", bringing; a-gi, this way;
bi, he; no”, is.

I-e, words; gtho®-the, the great, who is to speak; she-thu, yonder;
a-thi", bringing; a-gi, this way; bi, he; no", is. (Lines 2 and 6 in
the second stanza.)

Sona 4.

(Free translation, p. 176; Osage version, p. 441.)

ile

Mo®-thi-ka, the mystic clay; u-thi-sho", marching around; a-gtha-
bthit e he, I carry my. (Lines 1 and 2 in all the stanzas from 1 to
6, inclusive.)

I-ba, the mystic pipe; thi" a-do®, carrying; u-thi-sho", march around,
in acirele; bthe hit do, I go; a he he, voecables. (Line 3 in the first

stanza.)
)

Mo®-hi", the mystic knife; a-thi® a-do", carrying; u-thi-sho", march
around, in acircle; bthe hit do, I go; a he he, vocables. (Line 3 in
the second stanza.)

LA FLBSCHE] RITE OF VIGIL—LITERAL TRANSLATION, 573
3.

We-tsi", the mystic war club; a-thi" a-do", carrying; u-thi-sho",
march around, in a circle; bthe hit do, I go; a he he, vocables.
(Line 3 in the third stanza.)

4.

Ki-no®, the mystic paint, the charcoal; a-thi" a-do", carrying; u-thi-
sho?, march around, in acirele; bthe hi" do, I go; a he he, vocables.
(Line 3 in the fourth stanza.)

5.

Wa-xthe, the standard; u-thi-sho", marched around, in a circle; a-tha-
ha, when it has; bthe hi do, I shall go; a he he, vocables. (Line 3
in the fifth stanza.)

6.

Mo*-thi"-ka, the mystic clay; op-she, passing from group to group;
a-gtha-bthi" e he, I carry my. (Lines 1 and 2 in the sixth to the
tenth stanzas, inclusive.)

I-ba, the mystic pipe; a-thi" a-do", carrying; op-she, from group to
group; bthe hi do, I go: a he he, vocables. (Line 3 in the sixth
stanza.)

ie

Mo?-hi*, the mystic knife; a-thi" a-do", carrying; op-she, from group
to group; bthe hit do, I go; a he he, vocables. (Line 3 in the
seventh stanza.)

8.

We-tsi", the mystic war club; a-thi® a-do", carrying; op-she, from
group to group; bthe hi" do, Igo; a hehe, vocables. (Line 3 in the
eighth stanza.)

8),

Ki-no®, the mystic paint, the charcoal; a-thi" a-do", carrying; op-she,
from group to group; bthe hi do, I go; a he he, vocables. (Line 3
in the ninth stanza.)

10.

Wa-xthe, the standard; a-thi" a-do", carrying; op-she, from group to
group; bthe hit do, I go; a he he, vocables. (Line 3 in the tenth
stanza.)

574 THE OSAGE TRIBE, [ETH. ANN. 39
ial

Mo®-thi"-ka, the mystic clay; ga-gi-xe, to strike; a-gtha-bthi" e he, I
carry my, as I go forth. (Lines 1 and 2 in the eleventh to the six-
teenth stanzas, inclusive.)

I-ba, the mystic pipe; a-thi® a-do", carrying; ga-gi-xe, to strike; bthe
hit do, I go forth; a he he, vocables. (Line 3 in the eleventh
stanza.)

12.

Mo®-hi, the mystic knife; a-thi" a-do", carrying; ga-gi-xe, to strike;
bthe hit do, I go forth; a he he, vocables. (Line 3 in the twelfth
stanza.)

13.

We-tsi", the mystic club; a-thi® a-do®, carrying; ga-gi-xe, to strike;
bthe hit do, I go forth; a he he, vocables. (Line 3 in the thirteenth
stanza.)

14.

Ki-no", the mystic paint, the charcoal; a-thi® a-do", carrying; ga-gi-
xe, to strike; bthe hit do, I go forth; a he he, vocables. (Line 3 in
the fourteenth stanza.)

5s

Wa-xthe, the standard; a-thi® a-do", carrying; ga-gi-xe, to strike;
bthe hit do, I go forth; a he he, vocables. (Line 3 in the fifteenth
stanza.)

16.

Ho"-be, moccasins; a-thi® a-do™, carrying; ga-gi-xe, to strike; bthe
hit do, I go forth; a he he, vocables. (Line 3 in the sixteenth
stanza.)

Sona 5.

(Free translation, p. 178; Osage version, p. 442.)

il

Tha-wa, count; tse the he, let him; tha-wa, count; tse the he, let
him. (Lines 1, 2, and 4 are the same in all the seven stanzas.)
Wa-tse the he, the military honors; Mi-k’i" (the warrior of the) Sun-
carrier gens; wi"-xtsi, the first; tha-wa, count; tse the he, let him.
(Line 3 in the first stanza.)

Wa-tse the he, the military honors. (Line 5 is the same in all the
seven stanzas.)

LA FLBSCHE] RITE OF VIGIL—LITERAL TRANSLATION. 575
2.

Wa-tse the he, the military honors; Mi-k’i7, the Sun-carrier gens;
tho®-ba, the second; tha-wa, count; tse the he, let him. (Line 3

in the second stanza.)
3

Wa-tse the he, the military honors; Mi-k’i, the Sun-carrier gens;
tha-bthi", the third; tha-wa, count; tse the he, let him. (Line 3

in the third stanza.)
4,

Wa-tse-the he, the military honors; Mi-k’, the Sun-carrier gens;
do-ba, the fourth; tha-wa, count; tse the he, let him. (Line 3 in

the fourth stanza.)
Ds

Wa-tse the he, the military honors; Mi-k’i", the Sun-carrier gens;
¢a-to", the fifth; tha-wa, count; tse the he, let him. (Line 3 in

the fifth stanza.)
6.

Wa-tse the he, the military honors; Mi-k’i", the Sun-carrier gens;
sha-pe, the sixth; tha-wa, count; tse the he, let him. (Line 3 in
the sixth stanza.)

Ae

Wa-tse the he, the military honors; Mi-k’i", the Sun-carrier gens;
she-no®, the final number; tha-wa, count; tse the he, let him.
(Line 3 in the seventh stanza.)

Sona 6.

(Free translation, p. 182; Osage version, p. 443.)

IL,

E he ha, an interjection which may be translated as, lo!; he-be ni,
a, large, portion; ha-thi", carrying; a-gtha-gtha be, they go home-
ward. (Lines 1, 3, and 4 of the stanza.)

He-be ni, a, large, portion; ha-thi", carrying; a-gtha-gtha be, they go
homeward. (Lines 2 and 5 of the stanza.)

Ka’-xe Wa-rTHo®.
Crow songs.
Sone 1.
(Free translation, p. 184; Osage version, p. 443.)

Ka-xe, ye crows; a-tsi" da, I have come; ha, ni-wa-the, I, the pro-

tector of life. (Lines 1, 2, and 4 in all the six stanzas.)

576 THE OSAGE TRIBE. [BTH. ANN, 39

(i, feet; ta, upon; tsi" da, I have come; ha, ni-wa-the, I, the pro-
tector of life. (Line 3 in the first stanza.)

2.

Hi, legs; ta, upon; tsi" da, I have come; ni-wa-the, I, the protector of
life. (Line 3 in the second stanza.)

3.

Zhu, body; ta, in my; tsi" da, I have come; ha, ni-wa-the, I, the pro-
tector of life. (Line 3 in the third stanza.)

4.

A, arms; ta, with my; tsi" da, I have come; ha, ni-wa-the, I, the pro-
tector of life. (Line 3 in the fourth stanza.)

Pa, head; ta, with my; a-tsi" da, I have come; ha, ni-wa-the, I, the
protector of life. (Line 3 in the fifth stanza.)

6.

I, mouth; ta, with my; tsi" da, 1 have come; ha, ni-wa-the, I, the
protector of life. (Line 3 in the sixth stanza.)

Sone 2.

(Free translation, p. 185; Osage version, p. 444.)

il.

Ka-xe, ye crows; a-tsi" da, I have come; ha, sho" ni da we, it is well.
(Lines 1, 3, and 5 in all the six stanzas.)
Ci-a, feet; hi wa ta ha, upon my; sho" ni da we, it is well. (Lines 2

and 4 in the first stanza.)
De

Hi-a, legs; hi-wa ta ha, upon my; sho? ni da we, it is well. (Lines 2
and 4 in the second stanza.)
3

Zhu, body; hiwa ta ha, in my; sho" ni da we, it is well. (Lines 2 and

4 in the third stanza.)
4.

A, arms; hi wa ta ha, with my; sho" ni da we, it is well. (Lines 2
and 4 in the fourth stanza.)

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 577

5.

Pa, head; hi wa ta ha, with my; sho" ni-da we, it is well. (Lines 2
and 4 in the fifth stanza.)

~,

J-a, mouth; hi wa ta ha, with my; sho" ni da we, it is well. (Lines 2
and 4 in the sixth stanza.)

Wa-ca’-BE Wa-THO®,
Black bear songs.

Sone 1.

(Free translation, p. 188; Osage version, p. 445.)

ie

Mo?-thi-to®, acts of touching the earth; ge he, the; ta-ko, divine,
sacred; i" da, they are; ha-we, greetings. (Lines 1, 2, 3, and 5 in
the first stanza.)

Wi, I; a-tsi, I come; i da, have; ha-we he, greetings. (Line 4 in
both of the two stanzas.)

5

Mo?-thi-k’o, acts of digging into the earth; ge he, the; ta-ko, divine,
sacred; i" da, they are; ha-we, greetings. (Lines 1, 2, 3, and 5 in
the second stanza.)

Sone 2.

(Free translation, p. 189; Osage version, p. 445.)

1h

No®-be, hands; o®-xo-dse, I am browned; u-wa-ni-ke, in which is my
being; no", the; ta-ko, sacred; 7 da ha, it is. (Lines 1, 2, and 5
in the first stanza.)

E tho, it is; wa-da da, the act of supplication; e tho wa na, it is.
(Lines 3 and 4 in all the five stanzas. To line 4 is added the vocable,

the.)
De

No®-be, hands; 0"-ca-be, I am blackened; u-wa-ni-ke, in which is my
being; no", the; ta-ko, sacred; i" da ha, it is. (Lines 1, 2, and 5
in the second stanza.)

3.

1"-dse, face; o"-xo-dse, | am browned; u-wa-ni-ke, in which is my
being; no®, the; ta-ko, sacred; i* da ha; it is. (Lines 1, 2, and 5
in the third stanza.)
3594°—25}——237

578 THE’ OSAGE TRIBE, [BTH. ANN, 39

4,

I»-dse, face; o®-ca-be, I am blackened; u-wa-ni-ke, in which is my
being; no, the; ta-ko, sacred; it da ha, it is. (Limes 1, 2, and 5
in the fourth stanza.)

5.

Ir-dse, face; 0®-ho"-ba, I am in the day; u-wa-ni-ke, in which is my
being; no", the; ta-ko, sacred; i" da ha, it is. (Lines 1, 2, and 5
in the fifth stanza.)

Sone 3.
(Free translation, p. 190; Osage version, p. 446.)

ie

Tsi-go, O grandfather; mo"-thi-k’o, dig into the earth; go"-tha, long-
ing to; bthe he, I go forth. (Lines 1 and 2 in all the four stanzas;
to the second lines are added the vocables, a he.)

Do-ga, I, the male; mo"-thi-k’o, dig into the earth; go"-tha, longing
to; ha, bthe hit do ho, I go forth. (Line 3 in the first stanza.)

Y)

Mi-ga, I, the female; mo™-thi-k’o, dig into the earth; go"-tha, longing
to; ha, bthe hit do ho, I go forth. (Line 3 in the second stanza.)

3.

Zhit-ga, I, the young one; mo®-thi-k’o, dig into the earth; go"-tha,
longing to; ha, bthe hit do ho, I go forth. (Line 3 in the third

stanza.)
4.

Hot-ba, day, the final; mo®-thi-k’o, dig into the earth; go"-tha,
longing to; ha, bthe hit do ho, I go forth. (Line 4 in the fourth
stanza.)

Sone 4.

(Free translation, p. 191; Osage version, p. 447.)

i

Tsi-go, my grandfather; tsi-go ho, my grandfather. (Lines 1, 4,
and 7 in all the six stanzas.)

Tsi-go, my grandfather; wi", one, of the enemy; tha-the, I find; do®,
when. (Lines 2 and 5 in all the five stanzas.)

Da-c¢e, unawares; a-the, I fall upon him; a-thi® he no", in my life's
journey. (Lines 3 and 6 in the first stanza.)

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 579
23

Ts’e, in death; i-he a-the, I make him to lie, upon the earth; a-thi®
he no", in my life’s journey. (Lines 3 and 6 in the second stanza.)

3.

Sho-dse no", turned to smoke; ¢o"-ho", pale, white; pa-xe, I make
them to be (his houses) ; a-thi" he no", in my life’s journey. (Lines
3 and 6 in the third stanza.)
4.

Ni-xo-dse, turned to ashes; ¢o®-ho", pale, white; pa-xe, I make them
to be (his houses); a-thi® he no®, in my life’s journey. (Lines 3
and 6 in the fourth stanza.)

oO.

Wa-hi ge, the bones, those of the enemy; ¢o-ho", to lie, whitened;
pa-xe, I make them to; a-thi" he no", in my life’s journey. (Lines
3 and 6 in the fifth stanza.)

Tse Wa-rTHO®.
Buffalo songs.
Sone 1.
(Free translation, p. 197; Osage version, p. 448.)

Ue

A-¢i-gthe-no", footprints I have made; wa-k’o® no®, it is a sacred act.
(The four lines of which each stanza of this song is composed are
all alike excepting the third line, the last phrase of which is
repeated, and the fourth line to which are added three vocables.)

2.

A-ci-gthe no", footprints I have made; gthe-ce no", to lie in even
lines.
3.
A-ci-gthe no", footprints I have made; ba-bthi no", they are broken.

4.

A-¢i-gthe no", footprints I have made; bo-xa no”, in which stand the
leafy stalks.

A-ci-gthe no®, footprints I have made; ga-mi no", the leaves wave in
the wind.

=

6.

A-ci-gthe no", footprints I have made; ga-dsi" no", the ears cross
each other in profusion.

580 THE OSAGE TRIBE. [BTH. ANN. 39

Ue
A-ci-gthe no, footprints I have made; xa-pe no®, I pluck the ears.
8.

A-ci-gthe no", footprints I have made; bi-xtho™ no*, I break down

the stalks.
9.

A-ci-gthe no", footprints I have made; xo-da no", the gray blossoms

cover the field.
10.

A-¢i-gthe no", footprints I have made; sho-da no", smoke arises from

my house. ‘s

A-ci-gthe no", footprints I have made; zha-wa no®, there is joy in my
house.
12:
A-ci-gthe no", footprints I have made; ho™-ba no", day (life) has

come.
Sone 2.

(Free translation, p. 198; Osage version, p. 449.)

1.

Ci-gthe, footprints; wi-ta, my; wa-k’o® no® ho", they are sacred.
(The six lines of which each stanza of this song is composed are all
alike excepting the first, fifth, and sixth, to each of which is added a

vocable.)
2s

Ci-gthe, footprints; wi-ta, my; gthe-¢e no" ho®, lie in even lines.
Bk

Ci-gthe, footprints; wi-ta, my; ba-bthi no® ho®, they are broken.
4.

Ci-gthe, footprints; wi-ta, my; bo-xa no" ho", in them stand the leafy
stalks.
5.
Ci-ethe, footprints; wi-ta, my; ga-mi no® ho®, the leaves wave in the
wind.
6.
Ci-gthe, footprints; wi-ta, my; ga-dsi" no" ho", the ears cross each
other in confusion.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 581
is

(i-gthe, footprints; wi-ta, my; xa-pe no" ho®, I pluck the ears.
8.

Ci-gthe, footprints; wi-ta, my; bi-xtho™ no" ho", I break down the
stalks.
9.
Ci-gthe, footprints; wi-ta, my; xo-da no™ ho", gray blossoms cover
the fields.
10.
Ci-gthe, footprints; wi-ta, my; sho-da no® ho", smoke arises from my
house.
WILE
Ci-gthe, footprints; wi-ta, my; zha-wa no® ho®. there is joy in my
house.
12.
(i-gthe, footprints; wi-ta, my; ho™-ba no® ho®, day (life) has come.
U’-we Gr-po*-BE Wa-rTxHo®.
Field to view songs.
Sona 3.
(Free translation, p. 200; Osage version, p. 451.)
ie
Do®-be, to view; the tse the he, I shall go; do*-be, to view; the tse
the, I shall go. (Lines 1, 3, 5, and 6 in all the twelve stanzas.)
A-ci-gthe, footprints I have maade; no" ho", the, do®-be, to view; the
tse the he, I shall go. (Lines 2, 4, and 7 in the first stanza.)

2.

Gthe-ce, in even lines; ge no™ ho", those that are; do™-be, to view;
the tse the he, I shall go. (Lines 2, 4, and 7 in the second stanza.)

3.

Ba-bthi, broken; ge no" ho", those that are; do™-be, to view: the tse
the he, I shall go. (Lines 2, 4, and 7 in the third stanza.)

4,

Bo-xa, stalks leafy; ge no" ho", that are; do"-be, to view; the tse the
he, I shall go. (Lines 2, 4, and 7 in the fourth stanza.)

582 THE OSAGE TRIBE, [BTH. ANN. 39

oO.

Ga-mi, leaves blown by the winds; ge no® ho®, that are; do"-be, to
view; the tse the he, I shall go. (Lines 2, 4, and 7 in the fifth
stanza.)

6.

Ga-dsi", ears crossed in profusion; ge no® ho®, that are; do™-be, to
view; the tse the he, I shall go. (Lines 2, 4, and 7 in the sixth
stanza.)

ie

Xa-pe, ears to be plucked; ge no® ho", that are; do®-be, to view; the

tse the he, I shall go. (Lines 2, 4, and 7 in the seventh stanza.)

8.

Bi-xtho", stalks to be broken; ge no" ho", that are; do®-be, to view;
the tse the he, I shall go. (Lines 2, 4, and 7 in the eighth stanza.)

9.

Xo-da, blossoms gray; ge no" ho", that are; do™-be, to view; the tse
the he, I shall go. (Lines 2, 4, and 7 in the ninth stanza.)

10.

Sho-da, smoke; ge no" ho®, those that cause to rise; do®-be, to view;
the tse the he, I shall go. (Lines 2, 4, and 7 in the tenth stanza.)

ats

Zha-wa, joy; ge no™ ho", those that cause to come; do®-be, to view;
the tse the he, I shall go. (Lines 2, 4, and 7 in the eleventh
stanza.)

12.

Ho*-ba, day, of life, of fulfillment; ge no" ho®, that is the; do®-be,
to see; the tse the he, I shall go. (Lines 2, 4, and 7 in the twelfth
stanza.)

Sone 4.
(Free translation, p. 202; Osage version, p. 453.)

I

A-no"-zhit-e the he, I pause and stand; a-no"-zhi"-e the, I pause
and stand. (Lines 1, 3, 5, and 7 in all the eleven stanzas.)

Gthe-ce, to view the footprints in even lines; ge no® ho", that are;
a-no®-zhi®-e the he, I pause and stand. (Lines 2, 4, and 6 in the
first stanza.)

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 583
2.

Ba-bthi, to view the footprints broken; ge no® ho", that are; a-no®-
zhi®-e the he, I pause and stand. (Lines 2, 4, arid 6 in the second

stanza.)
oF

Bo-xa, to view the stalks with spreading leaves; ge no"™ ho®, that
are; a-no"-zhi"-e the he, I pause and stand. (Lines 2, 4, and 6
in the third stanza.)

4.

Ga-mi, to view the broad leaves waved by the winds; ge no? ho"
that are; a-no"-zhi"-e the he, I pause and stand. (Lines 2, 4,
and 6 in the fourth stanza.)

=

oO.

Ga-dsi", to view the ears crossed in profusion; ge no™ ho", that are;
a-no"-zhi"-e the he, I pause and stand. (Lines 2, 4, and 6 in the
fifth stanza.)

6.

Xa-pe, to view the ears to be plucked; ge no" ho®, that are; a-no"-
zhi®-e the he, I pause and stand. (Lines 2, 4, and 6 in the sixth
stanza.)

ile

Bi-xtho", to view the tall stalks to be broken down; ge no® ho®,
that are; a-no"-zhi™-e the he, I pause and stand. (Lines 2, 4,
and 6 in the seventh stanza.)

8.

Xo-da, to view the blossoms gray; ge no" ho", that are; a-no"-zhi"-e
the he, I pause and stand. (Lines 2, 4, and 6 in the eighth
stanza.)

9:

Sho-da, to view the ears to cause smoke to rise from my house; ge
no® ho®, that are; a-no"-zhi"-e the he, I pause and stand. (Lines
2, 4, and 6 in the ninth stanza.)

10.

Zha-wa, to view the ears to fill my house with joy; ge no® ho", that
are; a-no®-zhi"-e the he, I pause and stand. (Lines 2, 4, and 6
in the tenth stanza.)

Jal

Ho"-ba, to view the day of fulfillment; ge no® ho", that is; a-no®-
zhit-e the he, | pause and stand. (Lines 2, 4, and 6 in the eleventh
stanza.)

584 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 6.
(Free translation, p. 204; Osage version, p. 455.)

ils

Tsi, to the houses; go-da ba, yonder; do"-ba, look you; o®-ga-tha be,
we are going. (Lines | and 2 in the two stanzas.)

E-dsi, there; she, yonder; a-ba, some; wa-k’i", with their burdens;
a-kshi bi no", have reached home. (Lines 3 and 4 in the first
stanza.)

9

E-dsi, there; ga-tho, at that very place; she, yonder; a-ba, some; wa-
ki", with their burdens; a-kshi bi no", have reached home. (Lines
3 and 4 in the second stanza.)

Tsr-po’-A Ni-Ka J-No¥-zH1% Wa-ruo’,
Buffalo bulls men rise and stand songs.
Sone 1.
(Free translation, p. 208; Osage version, p. 455.)

Ais

I-tha-no®-zhi" no", I rise and stand; I-tha-no"-zhi* no", I rise and
stand. (Lines 1, 3, and 4 in all the six stanzas.)
I-tha-no®-zhi®-e, I rise and stand; Mo"-no"-ti-de, Rumbling feet.
(Line 2 in the first stanza.)
2

rar

I-tha-no"-zhi"-e, I rise and stand; Hiu-gthe-to"-ga, Mighty-thighs.
(Line 2 in the second stanza.)

3.

I-tha-no®-zhi"-e, I rise and stand; (in-dse-xa-tha, Tail-curved-back.
(Line 2 in the third stanza.)
4.

I-tha-no"-zhi"-e, I rise and stand; A-ba-t’u-xa, Humped withers.
(Line 2 in the fourth stanza.)

~

oO.

I-tha-no"-zhi"-e, I rise and stand; Pa-hi"-ga-zho", Shakes-his-mane.
(Line 2 in the fifth stanza.)
6.

T-tha-no"-zhi"-e, I rise and stand; He-thi-sdu-zha, Curved-horns.
(Line 2 in the sixth stanza.)

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 585

Sone 2.

(Free translation, p. 210; Osage version, p. 456.)
I

H-tho®-be, to appear in the open; o®-ga-the tse, to go forth; he tho-
ka-e, no® ho", we are bidden. (Lines 1, 2, 3, 5, and 6 in all the
four stanzas.)

Mo?-no®-ti-de, Rumbling-feet; o"-ga-the tse, to go forth; he tho?-ka-e
no" ho", we are bidden. (Line 4 in the first stanza.)

2.

Hiu-gthe-to"-ga, Mighty-thighs; o"-ga-the tse, to go forth; he thor-
ka-e no® ho®, we are bidden. (Line 4 in the second stanza.)

3.

(in-dse-xa-tha, Tail-curved-back; 0®-ga-the tse, to go forth; he thor-
ka-e no® ho", we are bidden. (Line 4 in the second stanza.)

4.

He-thi-sdu-zha, Curved-horns; 0®-ga-the tse, to go forth; he tho®-
ka-e no™ ho", we are bidden. (Line 4 in the fourth stanza.)

Sone 3.

(Free translation, p. 211; Osage version, p. 457.)

1.

Wi-tsi-go, my grandfather; a-gi, coming hither; bit da, they are;
witsi-go, my grandfather; a-gi, coming hither; bi? da, they are.
(Lines 1, 2, and 4 in all the five stanzas.)

Aha, lo; do-ga, males; no", the; a-gi, coming hither; bi" da, they are.
(Line 3 in the first stanza.)

o>

ae

A ha, lo; mi-ga, females; no", the; a-gi, coming hither; bi" da, they
are. (Line 3 in the second stanza.)

3.

A ha, lo; zhit-ga, little ones; no", the; a-gi, coming hither; bi" da,
they are. (Line 3 in the third stanza.)

4.

A ha, lo; ki-go"-e, a scattering few; no", the; a-gi, coming hither;
bit da, they are. (Line 3 in the fourth stanza.)

586 THE OSAGE TRIBE, [ETH. ANN. 39

5.

A ha, lo; pe-tho™-ba, in seven groups, from seven directions; a-gi,
coming hither; bit da, they are. (Line 3 in the fifth stanza.)

Sone 4.
(Free translation, p. 213; Osage version, p. 458.)

Io

E the he, an interjection; ki-a-hi tha tha, in a bounding motion;
bthe da hit da, I go forth. (Lines 1 and 4 in the first stanza.)
Ki-a-hi tha tha, in a rebounding motion; bthe da hit da, I go forth.

(Lines 2 and 3 in the first stanza.)

2.

E the he, an interjection; ba-sho" i-tha tha, turning from side to
side; bthe da hit da, I go forth. (Lines 1 and 4 in the second

stanza.)
Be

E the he, an interjection; ga-¢u i-tha tha, in a straight line; bthe
da him da, I go forth. (Lines 1 and 4 in the third stanza.)

No*®-xtTHe I[-Kr-pse Wa-rTHo".
Charcoal the fight for songs.
WI'-GI-E.
(Free translation, p. 214; Osage version, p. 458.)

1. Da-do", what; no®-xthe, charcoal; gi-the, make to be their; mo®- —
thi", as they travel the path of life; ta ba do", shall they; a,
they said; a bit da, it has been said; tsi, house; ga, in this.
9, 17, 28, 41.

2. I*-gtho"-ga, puma; do-ga, male; kshe, that lies outstretched; a,
they said.

3. Ga, this; no"-xthe, charcoal; gi-the, make to be their; mo®-thi",
as they travel the path of life; bi, they; a, they said. 11, 19.

4. No*-xthe, charcoal; gi-the, make to be their; mo"-thi", as they
travel the path of life; bi, they; do", when; shki, and; a, they
said. 7, 8, 12, 39.

5. Mi, sun; hi-e, setting; ge, of the; ta, in that direction. 13, 15, 25,
38, 50.

6. Not-xthe, charcoal; gi-¢a-be, black indeed; ki-the, they cause to
be; mo"-thi®, as they travel the path of life; ta bit da, they
shall. 14, 51.

8. We-ki-i-he-the, a means to make fall the enemy; gi-wa-ts’e-ga,
with ease; ki-the, cause to be; mo"-thi", as they travel the
path of life; ta bia, they shall; wi-co"-ga, my younger brothers;
e-ki-a, said; bi, they; a, they said. 16.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 587

10.

18.

24.

or
~J

Wa-¢a-be, black bear; u-ca-ka, blemish in color; thi"-ge, having
none; kshe, that lies outstretched; no®, the; a, they said.

Mi-xa-cka, white swan; to®-ga, the great; thi™-kshe, sitting; no”,
the; a, they said.

Ci-ha, feet; u-sha-be, wherein it is dark in color; ga, this; thi®-
kshe, sitting; shki, also; a, they said. 31, 45.

*. Pa-zhu-zhe, nose; i-ta-xe, the tip of; sha-be, dark in color; ga,

this; thit-kshe, sitting; shki, also; a, they said. 34, 47.

. No*-xthe, charcoal; a-gi-the, | have made to be; a-thi" hi" da, in

my life’s journey. 32, 35, 46, 48.

. Zhit-ga, the little ones; no"-xthe, charcoal; gi-the, make of these;

mo"-thi", as they travel the path of life; bi, they; do", when;
a, they said. 36, 49.

No®-xthe, charcoal; gi-ga-be, black indeed; ki-the, cause to be;
mo™-thi", as they travel the path of life; ta bi a, they shall;
wi-¢o"-ga, my younger brothers; e-ki-a, said to one another;
bi, they; a, they said. 27, 37, 40.

. Not-xthe, charcoal; gi-tha, make of these; bi, they; do", when;

shki, and; a, they said.

Wa-zhi"-ga, bird; wa-tha-xthi, stains; thit-ge, having none; thi"-
kshe, sitting; no", the; a, they said.

Ki, that; shki do", also; a, they said. 43.

. I®-be, tail; i-ta-xe, the tip of; sha-be, dark in color; ga, this;

thit-kshe, sitting; shki, also; a, they said.

. Ta, deer; tse-he-xo-dse, gray horns, trope for young; do”, a; a,

they said.

. No®-xthe, charcoal; gi-the, make to be; mo®-thi", as they travel

the path of life; ta i tsi" da, they shall..

. Tse-xi, dangers; a-shi-be, I escape; a-thi" he no® i" da, usually

in my life’s journey. 55.

. Xthi bi, take flight; u-thi-go"-ha, in the midst of pursuers;

a-thi"-he, I am; shki, even; do", when; a, they said.

. Wa-pa-hi, weapons, arrows; a-bu-zha-zha-ta, fly about in forked

lines; bi, they; a-thit-he, I am; shki, even; do", when; a, they
said.

56. Zhit-ga, the little ones; zhu-i-ga, their bodies; tha, make of it,

the deer; bi, they; do", when; a, they said.

. Tse-xi, dangers; ga-shi-be, escape; ki-the, cause themselves to;

have the power to; mo®-thi", as they travel the path of life;
ta bi a, they shall; wi-¢o™-ga, my younger brothers; e-ki-a,
they said to one another; bi, they; a, they said.

588 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 1.
(Free translation, p. 217; Osage version, p. 460.)

il,

Ni-ka, men; ¢to bi ni, gathered they are; wa-tho" te, to sing; ha tho,
ha tho. (Lines 1 and 5 in the first stanza.)
Ni-ka, man; ni do®, if thou art; e the he, go thou there; ha tho.
(Lines 2 and 4 in all the seven stanzas.)
Ni-ka, man; ni do®, if thou art; ha-we, now; ha tho. (Line 3 in all
the seven stanzas.)
9

Le

Ho®-ga, the sacred eagle; to" bi ni, they who own; wa-tho" te, to sing;
ha tho, ha tho. (Lines 1 and 5 in the second stanza.)

3.
Wa-xtha, the standard; to" bi ni, they who own; wa-tho” te, to sing;
ha tho, ha tho. (Lines 1 and 5 in the third stanza.)
4.
Mo®-sho", the feathers; to*® bi ni, they who own; wa-tho® te, to sing;
ha tho, ha tho. (Lines 1 and 5 in the fourth stanza.)
5.
Ta-ha, the deer skin; to" bi ni, they who own; wa-tho" te, to sing; ha
tho, ha tho. (Lines 1 and 5 in the fifth stanza.)
6.

Pe-dse, the fires; to™ bi ni, they who own; wa-tho" te, to sing; ha tho,
ha tho. (Lines 1 and 5 in the sixth stanza.)

=
(

No*-xthe, charcoal; to™ bi ni, they who own; wa-tho" te, to sing; ha
tho, ha tho. (Lines 1 and 5 in the seventh stanza.)
Tst Gr’-KA-xE Wa-THO’.
House the making of songs.
Sone 1.
(Free translation, p. 218; Osage version, p. 461.)

il

Wi-e, me, for me; tsi, house; wi", a; ga-xa, make; thi®-e e, ye.
(Lines 1, 2, 4, and 5 in both the two stanzas.)

Ga-xa, make; thi®-e e, ye; tsi, house; wi-ta no", that is mine; ga-xa,
make; thit-e, ye. (Line 3 in the first stanza.)

EEE

———

LA FLESCHE] RITE OF VIGIL——LITERAL TRANSLATION, 589
2

Ga-xa, make; thi™-e e, ye; wa-ko"-da, mystery; tsi, house; ga-xa,
make; thi-e, ye. (Line 3 in the third stanza.)

Sone 2.
(Free translation, p. 219; Osage version, p. 461.

ils

Tsi, house; wi", a; ga-xa, make; thi", ye; ga-xa, make; thi"-e he the,
ye. (Lines 1, 2, and 5 in the first stanza.)

Ga-xa, make; thi", ye; ga-xa, make; thit-e he the, ye. (Line 3 in
all the three stanzas.)

Tsi, house; wi-ta no", that is mine; ga-xa, make; thi", ye; ga-xa,
make; thit-e, ye. (Line 4 in the first stanza.)

2.

Wa-ko"-da, mystery; tsi, house, the house of; ga-xa, make; thi", ye;
ga-xa, make; thi-e, ye. (Line 4 in the second stanza.)

3.

Tsi-hiu-gthe, frame of the house; wi-ta no", that is mine; ga-xa,
make; thi®, ye; ga-xa, make; thit-e, ye. (Line 4 in the third
stanza.)

ZuHON-THI’-xOX Wa-THO®.
Breaking wood songs.

Sone 1.
(Free translation, p. 221; Osage version, p. 462.)

ie

(to the, gathering; ¢to the, gathering; ¢to the, gathering (the wood) ;
tha ni da, ye are.
9

Tsi-zhe, noisily; tsi-zhe, noisily; tsi-zhe, noisily; tha ni da, ye move.

Sone 2.
(Free translation, p. 222; Osage version, p. 462.)

ile

To-xe the, crashing; to-xi ni da, crashing you are; to-xi ni da, crash-
ing you are.
2

Gthi he the, you put them down; to-xi ni da, you with a crash; to-xi
ni da, you with a crash.

590 THE OSAGE TRIBE. [BTH. ANN. 39

ZHON W1’-GI-E.
Wood ritual,

(Free translation, p. 223; Osage version, p. 462.)

—

. A, ho! ni-ka, men; wa-ca-e, my valiant.

2. Zho®, wood; pa-ho"-gthe, the first; gthi, brought home; he tha
bi kshe, and they laid down.

3. Wa-thi"-e-cka, without a purpose; gthi, brought home; he tha,
and laid down; ba, they; zhia, not. 9, 14, 20.

4. Mi, sun; hi-e, setting; ge, of; ta, toward; ni-ka-shi-ga, peoples;
bia, there are. 15, 21.

5. Gthi, brought home; he tha, and laid down; bi a, they have.

6. Wa-gthi, the act of bringing home; he the, and laying down;
mo"-thi", as they travel the path of life; bi, they; do", when;
shkiand.) diel 723°

7. Wa-gthi, the act of bringing home; he the, and laying down;

gi-wa-ts’e-ga, with ease; ki-the, cause to be; mo®-thi®, as they
travel the path of life; ta bia, they shall. 12.

Zho", wood; we-tho®-ba, the second piece; gthi, brought home;

he tha bi kshe, and they laid down.

10. Mi, sun; hi-e, setting; ge, of; ta, toward; ni-ka-shi-ga, peoples;
e-ki-tho"-ba, corresponding in number, two; xtsi, verily; gthi,
brought home; he tha, and laid down; bi a, they have.

13. Zho", wood; we-tha-bthi", the third piece; gthi, brought home;
he tha bi kshe, and they laid down.

16. E-ki-tha-bthi", corresponding in number, three; xtsi, verily;
ethi, brought home; he tha, they laid down; bi a, they said;
bi a, they have.

18. Wa-gthi, the act of bringing home; he the, and laying down;
gi-wa-ts’e-ga, with ease; xtsi, verily; wi-gi-tha bi, I for you;
a-thi" he, in my journey; ta tse, shall; a bia, they have said. 24.

19. Zho®, wood; we-do-ba, the fourth piece; gthi, brought home; he
tha bi kshe, and they laid down.

22. E-ki-do-ba, corresponding in number, four; xtsi, verily; gthi,

brought home; he tha, and they laid down; bi, they; a bi a,

they have said.

ie.)

ZuHo®’ Tut’-mo% Wa-rTHo®.
Wood drill song.
Sone 1.

(Free translation, p. 224; Osage version, p. 463.)
i

Tse-the, kindle the fire; tse the, let it be; thi-ho", twirl; thi-mo" tha,
twirl ye (the drill). (Lines 1 and 2 in all the five stanzas.)

Zho®, wood; thi-mo® tha ha, twirl ye; thi-ho"-ho®, twirl and twirl;
i-no®-tha, holding them in their place. (Line 3 in the first stanza.)

LA FLESCHF] RITE OF VIGIL—LITERAL TRANSLATION, 591

Tse-the, kindle the fire; tse the, let it be; thi-ho"-ho", -twirl and
twirl; i:no"-tha, holding them in their place. (Lines 4 and 5 in

the first stanza.)
De

Zho", wood; thi-mo® tha ha, twirl ye; thi-ho", twirl; thi-gi-da, till the
drill squeaks musically. (Line 3 in the second stanza.)

Tse-the, kindle the fire; tse the, let it be; thi-ho", twirl; thi-gi-da,
till the drill squeaks musically. (Lines 4 and 5in the second stanza.)

3.

Zho", wood; thi-mo® tha ha, twirl ye; thi-ho", twirl; xthi"-zha tha,
till the sparks come. (Line 3 in the third stanza.)

Tse-the, kindle the fire; tse the, let it be; thi-ho", twirl; xthi®-zhi tha,
till sparks come. (Lines 4 and 5 in the third stanza.)

4.

Zho", wood; thi-mo® tha ha, twirl ye; thi-ho", twirl; sho-dse tha, the
smoke comes. (Line 3 in the fourth stanza.)

Tse-the, kindle the fire; tse the, let it be; thi-ho", twirl; sho-dse tha,
the smoke comes. (Lines 4 and 5 in the fourth stanza.)

55
Zho", wood; thi-mo® tha ha, twirl ye; thi-ho", twirl; po-e tha, the
flame arises. (Line 3 in the fifth stanza.)

Tse-the, kindle the fire; tse the, let it be; thi-ho", twirl; po-e tha,
the flame arises. (Lines 4 and 5 in the fifth stanza.)

TsE-THE Wa-THON.
Kindling the fire songs.
Sone 1.
(Free translation, p. 226; Osage version, p. 464.)

1

The he, look you; da-we-the, I make the fire; da-we-the tse he, I
make the fire. (Lines 1 and 5 in all the three stanzas.)

The he, look you; da-we-the tse he, I make the fire. (Lines 2 and 4
in all the three stanzas.)

Po-e, flame arises; da-we-the, I make the fire; da-we-the tse he, I
make the fire. (Line 3 in the first stanza.)

2.

Mo?*-gthe, it stands upright; da-we-the, I make the fire; da-we-the
tse he, I make the fire. (Line 3 in the second stanza.)

592 THE OSAGE TRIBE, [ETH. ANN. 39
3.

A-thi-xi-the, the wood is dropped upon the flame; da-we-the, I make
the fire; da-we-the tse he, I make the fire. (Line 3 in the third
stanza.)

Wa-po’-Ga Wa-rHO®. '
Owl songs.

Sone 1.

(Free translation, p. 227; Osage version, p. 465.)
1M

Ni-ka, man; wi", a; ho" da dsi, out of the darkness of night; 1-e,
speaks; hi-the, sending to me his words; to®-e, from where he
stands. (Lines 1, 2, and 5 in both the two stanzas.)

I-e, speaks; hi-the, sending to me his words; to®-e; from where he
stands. (Line 1 in both the two stanzas.) -

Wa-po-ga, gray owl; wi", a; ho” da dsi, out of the darkness of night;
i-e, speaks; hi-the, sending to me his words; to®-e, from where he
stands. (Line 4 in the first stanza.)

2

ry

I-to"-gi-o", horned owl; wi", a; ho® da dsi, out of the darkness of
night; i-e, speaks; hi-the, sending to me his words; to®-e, from
where he stands. (Line 4 in the second stanza.)

Sone 2.

(Free translation, p. 228; Osage version, p. 465.)
i6

Pa-ce, evening; u-mo"-bthi", as I walk in its midst; tha-tsi-e i" do,
thou camest tome. (Lines 1, 2, 4, and 5 in both the two stanzas.)
Wa-po-ga, thou gray owl; wi", a; tha-tsi-e tho, comest tome. (Line
3 in the first stanza.)
9
I-to-gi-o", thou horned owl; wi", a; tha-tsi-e tho, thou camest to me.
(Line 3 in the second stanza.)

Sone 3.

(Free translation, p. 229; Osage version, p. 465.)
ils

Pa-ce, as in the darkness of evening; the a-to™ dse hit do, here where
I stand. (Lines 1, 2, 4, and 5 in all the three stanzas.)

Wa-po-ga, thou gray owl; wi", a; tha-tsi-e tho, camest tome. (Line
3 in the first stanza.)

ee ee

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 593
2

I-to®-gi-o", thou horned owl; wi", a; tha-tsi-e tho, comest to me.
(Line 3 in the second stanza.)

3.

* We-ts’a-gi-o, thou snake; wi", a; tha-tsi-e tho, comest tome. (Line
3 in the third stanza.)

Ka-Ka’-xe [-—1-Tst® Wa-tTHo®.
Make them strike each other songs.
Sone 1.

(Free translation, p. 231; Osage version, p. 466.)
1.

Tsi-go, my grandfather; a-he, from place to place; the tse the, let him
go forth (to strike the enemy); the the, he the, vocables. (Lines
1, 2, and 4 in all the four stanzas.)

Wa-zhi"-ca-be, the black bird (hawk); a-he, from place to place; the
tse the, let him go forth (to strike the enemy); the the, he the,
vocables. (Line 3 in the first stanza.)

@)

ae

Wa-zhi®-xo-dse, the gray bird (hawk); a-he, from place to place; the
tse the, let him go forth (to strike the enemy); the the, he the,
vocables. (Line 3 in the second stanza.)

OF

Gthe-do"-zhi"-ga, the little hawk; a-he, from place to place; the tse
the, let him go forth (to strike the enemy) ; the the, he the, vocables.
(Line 3 in the third stanza.)

: 4.

Wa-k’o", actor; ho-ga, the mystic, consecrated, sacred; a-he, from
place to place; the tse the, let him go forth (to strike the enemy) ;
the the, he the, vocables. (Line 3 in the fourth stanza.)

Grot J-ne-TrHE Wa-rTHO*.
Brought home laid down songs.
Sone. 1.
(Free translation, p. 233; Osage version, p. 466.)

Ile

Wa-zhi", bird; ¢a-be, black; wa-tha-tse no", thou hast triumphed;
e the he, vocables. (Lines 1 and 3 in the first stanza.)
Wa-tha-tse no", thou hast triumphed; wa-tha-tse no®, thou hast
triumphed; e the he tho, vocables. (Lines 2 and 4 in all the four
stanzas.)
3594°—25;——38

594 THE OSAGE TRIBE. [MTH, ANN. 39
Pes

Wa-zhi", bird; xo-dse, gray; wa-tha-tse no", thou hast triumphed; e
the he, vocables. (Lines 1 and 3 in the second stanza.)

3.

Gthe-do", hawk; zhin-ga, little; wa-tha-tse no", thou hast triumphed;
e the he, vocables. (Lines 1 and 3 in the third stanza.)

4,

Wa-k’o", actor; ho®-ga, the mystic, consecrated, sacred; wa-tha tse
no®, thou hast triumphed; e the he, vocables. (Lines 1 and 3 in the

fourth stanza.)
Sone 2.
(Free translation, p. 235; Osage version, p. 467.)

i

Tsi-go, my grandfather; mo®-thi-do®, draws the arrow; a-do®-e, look
you. (Line:1 in all the four stanzas.)

Tsi-go, my grandfather; mo®-thi-do", draws the arrow; a-do®-e, look
you; mo®-thi-do", draws the arrow; a-do"-e, look you. (Lines 2
and 4 in all the four stanzas.)

Wa-zhi", bird; ¢a-be, black; mo"-thi-do", draws the arrow; a-do®-e,
look you. (Line 3 in the first stanza.)

2s
Wa-zhi", bird; xo-dse, gray; wi", a; mo®-thi-do", draws the arrow;
a-do®-e, look you. (Line 3 in the second stanza.)
3.
Gthe-do®, hawk; zhi"-ga, little; wi", a; mo®-thi-do”, draws the arrow;
) oD , ’
a-do®-e, look you. (Line 3 in the third stanza.)
4,
Wa-k’o", actor; ho®-ga, the mystic, consecrated, sacred; mo®-thi-do*,
draws the arrow; a-do"-e, look you. (Line 3 in the fourth stanza.)
Sone 3.
(Free translation, p. 236; Osage version, p. 467.)
AVE

Tsi-go, my grandfather; mo*-thi-do", has drawn the arrow; a-gthi,
has come home; no®-zhi"-e, where he stands. (Lines 1, 2, and 5 in
all the four stanzas.)

Mo®-thi-do", has drawn the arrow; a-gthi, has come home; no?®-
zhit-e, where he stands. (Lines 3 and 6 in all the four stanzas.)

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 595

Wa-zhi", bird; ¢a-be, black; mo*-thi-do", has drawn the arrow;
a-gthi, has come home; no®-zhi"-e, where he stands. (Line 4 in
the first stanza.)

Ds

Wa-zhi®, bird; xo-dse, gray; mo™-thi-do®, has drawn the arrow;

a-gthi, has come home; no®-zhi"-e, where he stands. (Line 4 in the

second stanza.)
Se

Gthe-do", hawk; zhi®-ga, little; mo*-thi-do", has drawn the arrow;
a-gthi, has come home; no*-zhi"-e, where he stands. (Line 4 in

the third stanza.)
4,

Wa-ko", actor; ho"-ga, the mystic, consecrated, sacred; mo®-thi-do®,
has drawn the arrow; a-gthi, has come home; no*-zhi®-e, where
he stands. (Line 4 in the fourth stanza.)

U’-TtHu-psE I-No*%-zH1% Wa-tTHO®.
Partakers rising song.
Sone 1.
(Free translation, p. 237; Osage version, p. 468.)

Ie

A-ki-pa, meet ye; wi" da do ho, all as one; pe-dse to® tha, at the fire
place. (Lines 1 to 4 in the first stanza.)

aeZe

A-ki-pa, meet ye; wi" da do ho, all as one; i-bi-k’u tha, touching
closely each other. (Lines 1 to 4 in the second stenza.)

Ni-psrt Wa-crpe W1’-cI-5.
Haunches rest ritual.
(Free translation, p. 238; Osage version, p. 468.)
1. A, they said; a bi" da, it has been said; tsi, house; ga, in this.
76, 85.
2. Wa-ca-be, black bear; u-¢a-ka, blemish in color; thi"-ge, having
none; kshe, that lies outstretched; a, they said.
3. Zhit-ga, the little ones; zhu-i-ga, their bodies; o°-the, make of
me; ta bi® da, they shall.
4, Ci-pa-hi, my toes; thi-¢tu-the, that are gathered in folds; ga tse,
this; a, they said.
5. U-no*, signs of old age; a-gi-the, I have made to be; mi®-kshe
inda, I whosithere. 11, 17, 23, 30, 35, 41, 48, 52, 56, 60, 64.
6. Zhit-ga, the little ones; no", old age; hi, they come to; do®,
when; a, they said.

596

I

(oe)

16.

19.

34.

THE OSAGE TRIBE, [ETH. ANN. 39

. Ci-pa-hi, their toes; thi-gtu-the, gathered in folds; a bi, spoken

of as; i-the, live to see; ki-the, cause themselves to; mo®-thi®,
as they travel the path of life; ta i tse a, they shall; zhir-ga,
the little ones.

Zhi"-ga, the little ones; zhu-i-ga, their bodies; o®-tha, make of
me; bi, they; a, they said. 12, 14, 18, 20, 24, 26, 31, 36, 42,
45, 49, 58, 57, 61, 65, 68, 70, 88, 92, 96, 100, 104, 111, 115,
119, 1123.

. U-no", old age; a bi, spoken of as; i-the, live to see; ki-the,

cause themselves to; mo"-thi", as they travel the path of life;
tai tse a, they shall; zhi"-ga, the little ones. 28, 33, 39, 46,
fleet 20:

. Hi-ko", ankles; ba-¢’i"-tha, wrinkles; ga ge, these; shki, also;

a, they said.

. Hi-ko", ankles; ba-¢’i"-tha, wrinkles; a bi, spoken of as; i-the,

live to see; ki-the, cause themselves to; mo"-thi", as they
travel the path of life; tai tse a, they shall; zhit-ga, the little
ones.

5. I-ts’a, causes of death; thiv-ge, having none; mo®-thi", as they

travel the path of life; tai tse a, they shall; zhit-ga, the little
ones. 27:

Tse-wa-tse, inner muscles of my thighs; u-ga-wa, loosened with
age; ga, this; thit-kshe, sitting; ae rile a, they said.

Tse-wa-tse, inner muscles of the thighs; u-ga-wa, loosened with
age; a bi, spoken of as; i-the, live to see; ki-the, cause them-
selves to; mo®-thi®, as they travel the path of life; tai tse a,
they shall; zhit-ga, the little ones.

. Ts’e, to die; wa-tse-xi, difficult; ki-the, cause themselves to be;

mo?-thi", as they travel the path of life; tai tse a, they shall;
zhir-ga, the little ones. 38.

Thiu-we, side of the body, the ribs; ga-gthe-ce, outlines of; ga
ge, these; shki, also; a, they said.

Thiu-we, ribs; ga-gthe-ce, outlined with age; a bi, spoken of as;
i-the, live to see; ki-the, cause themselves to; mo®-thi®, as
they travel the path of life; tai tse a, they shall; zhi"-ga, the
little ones.

. A-zhu, muscles of my arms; ga-wa, loosened with age; ga tse,

these; shki, also; a, they said.

2. A-zhu, muscles of the arms; ga-wa, loosened with age; a bi,

spoken of as; i-the, live to see; ki-the, cause themselves to;
mo"-thi", as they travel the path of life; tai tse a, they shall;
zhit-ga, the little ones.

Do-dse, muscles of my throat; u-ga-wa, loosened with age; ga
kshe, these; a, they said.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 597

37.

40.

43.

47.

50.

51.

54.

50.

58.

59.

63.

66.

67.

Do-dse, muscles of the throat; u-ga-wa, loosened with age; a bi,
spoken of as; i-the, live to see; ki-the, cause themselves to;
mo?-thi", as they travel the path of life; tai tse a, they shall;
zhit-ga, the little ones.

Hi-k’e, muscles of my chin; u-ga-wa, loosened with age; ga
kshe, these; a, they said.

Hi-k’e, muscles of the chin; u-ga-wa, loosened with age; a bi,
spoken of as; i-the, live to see; ki-the, cause themselves to;
mo®-thi", as they travel the path of life; tai tse a, they shall;
zhi®-ga, the little ones.

I»-dse-no?-he, my cheeks; a-ga-stse-dse, overhanging; ga tse,
these; a, they said.

J=-dse-no"-he, their cheeks; a-ga-stse-dse, overhanging; a bi,
spoken of as; i-the, live to see; ki-the, cause themselves to;
mo?-thi", as they travel the path of life; tai tse a, they shall;
zhit-ga, the little ones.

I-the-dse, corners of my mouth; bi-xo", the folds of; ga tse, these;
shki, also; a, they said.

I-the-dse, corners of the mouth; bi-xo®, folded with age; a bi,
spoken of as; i-the, live to see; ki-the, cause themselves to;
mo?-thi", as they travel the path of life; tai tse a, they shall;
zhi®-ca, the little ones.

I"-shta-the-dse, corners of my eyes; bi-xo", folded; ga tse, these;
shki, also; a, they said.

J»-shta-the-dse, corners of the eyes; bi-xo", folded with age; a bi,
spoken of as; i-the, live to see; ki-the, cause themselves to;
mo®-thi", as they travel the path of life; tai tse a, they shall;
zhi®-ga, the little ones.

Pe, my forehead; ga-gthe-ce, wrinkles; ga ge, these; shki, also;
a, they said.

2. Pe, forehead; ga-gthe-ce, wrinkled with age; a bi, spoken of as;

i-the, live to see; ki-the, cause themselves to; mo®-thi", as
they travel the path of life; tai tse a, they shall; zhi®-ga, the
little ones.

Ta-xpi, crown of my head; hi", the hairs of; ga-ca-dse, thinned
with age; ga, this; thi"-kshe, sitting; shki, also; a, they said.

Ta-xpi, the crown of their heads; hi, the hairs of; ga-¢a-dse,
thinned with age; a bi, spoken of as; i-the, live to see; ki-the,
cause themselves to; mo®-thi", as they travel the path of
life; tai tse a, they shall; zhi®-ga, the little ones.

Pa-hi*, hairs of my head; ¢o"-¢o®, whitened with age; ga ge,
these; shki, also; a, they said.

598

69.

90.

93.

94.

THE OSAGE TRIBE. [ETH. ANN. 39

Pa-hi", hairs of their heads; ¢o"-go", whitened with age; a bi,
spoken of as; i-the, live to see; ki-the, cause themselves to;
mo*-thi", as they travel the path of life; ta i tse a, they shall;
zhit-ga, the little ones.

2. Ho®-ba, days; tha-gthit, that are calm and peaceful; xtsi,

verily; shki, and; a, they said.

. U-hi, to reach and enter; ki-the, cause themselves to; mo®-

thi, as they travel the path of life; ta i tse a, they shall;
zhit-ga, the little ones.

. Ga, these, words; no™-zhi" da, shall stand for all time.
. Zhit-ga, the little ones; mo"-ko", medicine; tha, to use as; bi,

they; thi®-ge a-tha, there is nothing; e-ki-e, said to one
another; a-ka, they.

. Mo®-tse-dse, bank, precipice; ko™-ha, the brink of; dsi, there;

xtsi, verily; a, they said.

. Xo-dse, the red cedar; to", stood; no”, there.
. Xo-e, sighing; to", standing; hi, where he took his place; no®-

zhi® to", and stood; a, they said. 81.

. Zhit-ga, the little ones; mo®-ko", medicine; tha, to make of me;

ba, they; tho"-ta, that they may; the ga, here at this place;
a-to™ he it da, I stand.

2. Ta-dse, winds; u-the-the, the four paths of; he-no"-ha te, in

the midst of; a, they said.

. E-no?-ha, whichever way the winds blew.
. Ga-btho", a pleasing fragrance; the the, he sent forth; to", as

he stood; a, they said.

. Ko®-gthe, root; hi-da, the base of; ga, this; thi"-kshe, sitting;

shki, also; a, they said.

. U-no®, a sign of old age; a-gi-the, I have made it to be; a-to"-he

in da, I who stand here. 91, 95, 99, 103, 110, 118.

. Ci-pa-hi, toes; u-thi-btha, gnarled with age; a bi, spoken of as;

i-the, live to see; ki-the, cause themselves to; mo"-thi", as
they travel the path of life; tai tse a, they shall; zhi-ga, the
little ones.

Hi-ko", my ankles; ba-k’i"-tha, the wrinkles of; ga tse, these;
a, they said.

Hi-ko", their ankles; ba-k’i"-tha, the wrinkles of; a bi, spoken
of as; i-the, live to see; ki-the, cause themselves to; mo?-
thit, as they travel the path of life; ta i tse a, they shall;
zhi-ga, the little ones.

Ga-xa, outspreading branches; a-gthe, attached to the trunk;
ga ge, these; shki, also; a, they said.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 599

95. A-dsu-ta, in their limbs, arms; i-ts’a, causes of death; thi"-ge,

98.

101.

102.

105.

none; ki-the, cause themselves to have; mo*-thi", as they
travel the path of life; tai tse a, they shall; zhi"-ga, the little
ones.

I-ta-xa, the topmost branches; a-ba-dsu-ge, bent downward; ga
ge, these; shki, also; a, they said.

A-ba-ku, shoulders; thi-xo™ e-go", as though broken; a_ bi,
spoken of as; i-the, live to see; ki-the, cause themselves to;
mo®-thi", as they travel the path of life; ta i tse a, they shall;
zhi"-ga, the little ones.

I-ta-xe, the topmost branches; ga-mo", feathery; ga ge, these;
shki, also; a, they said.

Pa-hi", hairs of the head; go"-co", whitened with age; u-gtho"
e-go", resembling a cap; a bi, spoken of as; i-the, live to see;
ki-the, cause themselves to; mo®-thi®, as they travel the path
of life; ta i tse a, they shall; zhi"-ga, the little ones.

. Zhir-ga, the little ones; mo"-ko", medicine; tha, to be used by

them; bi, they; ga, this, the red cedar; no®-zhi" da, stands.

. Ci-thu-ce, they (the little ones) took footsteps; a-tsia-tha, and
y Pp

moved on; bi, they; do", when; a, they said.

. Ni, river; ko"-ha, at the edge of; xtsi, verily; hi no*-zhi", came

to and stood; a-ka, they.

. Thi-u-ba-he, the side of my body; i-sdu-ge, the right; ga kshe,

this that lies outstretched; a, they said.

. Thi-u-ba-he, in the sides of their bodies; i-ts’a, causes of death;

thi-ge, none; ki-the, cause themselves to have; mo®-thi", as
they travel the path of life; ta i tsit da, they shall.

. Ni-u-thu-ga, the current and bed of my waters; ga kshe, this

that lies outstretched; a, they said.

. Thi-u-thi-xthu-k’a, the hollow of my body; a-gi-the, I have

made to be; a-to® he i" da, I who stand here.

. Thi-u-thi-xthu-k’a, in the hollow of their bodies; a bi, spoken

of as; i-ts’a, causes of death; thit-ge, none; ki-the, cause
themselves to have; mo®-thi®, as they travel the path of life;
tai tse a, they shall; zhi*-ga, the little ones.

. Ni, water, the surface; ba-btha-xe, waves, wavelets; ga ge,

these; shki, also; a, they said.

. Ni, river; u-¢a-gi, wherein the current is. strong; ga kshe, this

that lies outstretched; a, they said.

2. Ni-a-ko®, windpipe; a-gi-the, I have made to be; a-to™-he i" da,

I who stand here.

. Ni-a-ko®, in their windpipe; i-ts’a, causes of death; thi-ge,

none; mo®-thi", as they travel the path of life; ta i tse a,
they shall; zhi"-ga, the little ones.

600 THE OSAGE TRIBE, [ELH. ANN. 39

TSI’-ZHU WA-SHTA-GE VERSION OF THE NO¥’-ZHI°-ZHO*
RITE.

By SxHoN’-GE-MoN-1,

No®-n1 A-THA-SHO-DSE W1’-GI-E.

Tobacco smoke upon ritual,

(Free translation, p. 245; Osage version, p. 473.)

1. Ha, ho; da-do®, what; wa-zhi*, courage; gi-the, make to be for
themselves; ta, shall; ba, they; do®, interrogative particle; a,
they said; a bi® da, it has been said; tsiga,in this house. (The
refrain, a bi® da, tsi ga, 1s repeated at the end of every line and
so this translation will suffice for all.) 17, 33, 49.
I®-¢tho"-gthe-zhe, mottled lynx; zhi®-ga, little; kshe, lies out-
stretched; no®, that; a, they said.
3. Wa-zhi®, courage; to"-ga, great; do™, because it is; wa-zhi", cour-
age; gi-tha, make of it for themselves; bi, they; a, they said.
19 Soe ole

4. Wa-zhi", courage; gi-tha, make of it for themselves; bi, they;
do", when; shici and a, they said. 20.

5. Wa-zhi", courage; u-ta- thi, their fame for to spread Sbieads bi
they; ki- the, cause to be; mo®*-thi", as they travel the path et
life; ta, shall; i, they; tsi" da, shall. 21, 37, 53.

No®-be-hi, hands; wi-ta, mine. 22, 38, 54.

7. No®-be-hi, hands; tha, they make of them; bi, they; do", when;
shki, and; a, they said. 238, 39, 59.

8. Not-be, hands; e-dsi, there, at the attack upon the foe; wa-thir-
ga, absent from; zhi, never be; ki-the, cause themselves to be;
mo®-thi", as they travel the path of life; ta, shall; i, they; tsi”
da, shall. 24, 40, 56.

9. Ho®-ba, day; i-ta-xe, at the beginning of; tho", at the; dsi, then;

a, they said. 25, 41.
10. Ni, river; u-ga-xthi, the bend of; wi, a; e-dsi, there; xtsi, verily;
a, they said. 26, 43.
11. Wa-ko"-tha, attack; tsi-the, rushed forth; to", from where he
stood; a, they said. 27, 42.

12. Ta, deer; tse-he-xo-dse, gray horns, immature; kshe, that lies

outstretched; a, they said.
13. Bi-shu-ka, bent, doubled up; xtsi, verily; a-thit hi the, threw or
pressed to the ground; kshe, where it lay. 29, 45.

14. Wa-tse, triumph, exultation; niu, ery; ga-xe, make; to", where
he stood; a, they said. 30, 46, 62.

15. Wa-tse, triumph; niu, ery; bi, they; do", when; ga xto", verily
in this manner they shall cry; mo®-thi", as they travel the path
of life; ta, shall; i, they; tsi® da, shall. 31, 47, 63.

i)

SP

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 601

16.

18.

27.

34.

36.

44.

bo

(=r)

O-ba-xo", a cut; do-ba, four; ga-xe, made; no®-zhi®, where he
stood; a, they said. 32, 48, 64.

Sho®-ge, wolf; hit, hairs; to, blue, dark gray; to, standing; no®,
the; a, they said.

Ta, deer; he, horns; ba-ci-ge, spiked; kshe, that lies outstretched;
a, they said.

J*-gtho"-ga, puma; do-ga, male; kshe, that lies outstretched; a,
they said.

Wa-zhi", courage; gi-the, make to be their; mo®-thi®, as they
travel the path of life; bi, they; do", when; a, they said. 52.

Ta, deer; he, horns; sha-be, dark, matured; kshe, that les out-
stretched; a, they said.

Wa-ca-be, black bear; do-ga, male; u-¢a-ka, blemish in color;
thit-ge, that has none; kshe, hes outstretched; no", that; a,
they said.

. Co®-dse, upland forest; ko™-ha, the border of; dsi, there; a, they

said.
Mo®-ba-tsi-he, hummock; ho®-¢ka, of no particular size; do®, a.

. Thi-ta-the, tore apart; gthi, pulled toward himself; no®-the, and

placed; to", where he stood; a, they said.

. Wa-gthu-shka, insects, bugs; zhi"-ga, little; sho" e-go", all con-

tained therein; a, they said.

. I-u-wa-tha-btho"-ce, he crushed between his teeth; to", where he

stood; a, they said.

Ho®-Be’-cu W1’-GI-£.

Moccasins eut ritual.

(Free translation, p. 248; Osage version, p. 474.)

. Da-do", what; zhi"-ga, the little ones; giu-e, foot; ki-the, make

to be their; mo®-thi", as they travel the path of life; ta, shall;
ba, they; do”, interrogative particle; a, they said. 11, 21, 31.

Ke, turtle; ¢it-dse, tail; ga-tse, serrations; pe-tho™-ba, seven;
thit-kshe, sits; no", that; a, they said.

. Ga, that; ¢iu-e, foot; ki-the, make to be their; mo®-thi", as they

travel the path of life; bi, they; a, they said. 138, 23, 33.

. Ciu-e, foot; ki-the, make to be their; mo"-thi", as they travel the

path of life; bi, they; do", when; a, they said. 14, 24, 34.

. Ciu-e, foot; ki, when they make of it; i-ts’a, causes of death;

thit-ge, have none; ki-the, cause themselves to; mo®-thi", as
they travel the path of life; ta, shall; i, they; tsim da, shall.
15, 25, 35.

. Da-do", what; ho®-be-ko", moccasin string; the, make to be their;

mo"-thi", as they travel the path of life; ta, shall; ba, they;
do", interrogative particle; a, they said. 16, 26, 36.

. We-ts’a, snake; ni-dsi-wa, that lives near water; kshe, lies out-
: , b, ? ? ?

stretched; no", that; a, they said.

602 THE OSAGE TRIBE. [BTII, ANN. 39

8. Ga, that; ho®-be-ko", moccasin string; the, make to be their;
mo®-thi", as they travel the path of life; bi, they; a, they said.
18, 28, 38.

9. Hot-be-ko", moccasin string; the, make it to be; mo®-thi", as
they travel the path of life; bi, they; do", when; a, they said.
19, 29, 39.

10. Ho-be-ko", moccasin string; i-ts’a, causes of death; thi"-ge,
have none; ki-the, cause themselves to; mo"-thi®, as they
travel the path of life; ta, shall; i, they; tsit da, shall. 20, 30, 40.

12. Ke, turtle; gi"-dse, tail; ga-tse, serrations; sha-pe, six; thi®-kshe,
sits; no", that; a, they said.

17. We-ts’a, snake; mo"-ge, belly; ¢i, yellow; zhu-dse e-go", pinkish;
kshe, lies outstretched; no, that; a, they said.

22. Ke, turtle; mo*-ge, breast; zhu-dse, red; thi®-kshe, sits; no®,
that; a, they said.

27. We-ts’a, snake; mo®-ge, belly; gthe-zhe, spotted; thi®-kshe, sits;
no", that; a, they said.

32. Ke, turtle; mo®-ge, breast; ¢ka, white; thi-kshe, sits; no", that;
a, they said.

37. We-ts’a, snake; ca-be, black; mo™-ge, belly; ¢ka, white; kshe,
lies; no", that; a, they said.

41. Da-do", what; mo*-hi*, knife; gi-the, make to be their; mo®-
thi", as they travel the path of life; ta, shall; ba, they; do®,
interrogative particle; a, they said.

42. Wa-dsu-ta, animal; shi®-to-zhi"-ga, young man, bull; kshe, lies;
no", that; a, they said.

43. He, horn; tha-ta, left; tse, that stands; a, they said.

‘44. Ga, that; mo®-hi", knife; gi-the, make to be their; mo®-thi", as
they travel the path of life; bi, they; a, they said.

45. Mo-hi", knife; gi-the, make to be their; mo*-thi", as they travel
the path of life; bi, they; do", when; shki, and; a, they said.

46. Mo®-hi", knife; gi-pa-hi, sharp their; ki-the, cause to be; mo?-
thi", as they travel the path of life; ta, shall; i, they; tsi® da,
shall.

47. Da-do", what; wa-ba-to-be, use to cut upon; mo®-thi", as they
travel the path of life; ta, shall; ba, they; do", interrogative
particle; a, they said. 58, 59, 65.

48. Mi, sun; hi-e, where it disappears; ge, the places; ta, in that
direction; ni-ka-shi-ga, people. 54.

49. Shit-to, youth, young man; ho, voice; btho"-xe, cracked; kshe,
lies outstretched; no®, that; a, they said.

50. A-ba-to-be, use him to cut upon; mo*-thi", as they travel the
path of life; bi, they; a, they said. 56, 62, 68.

51. Wa-ba-to-be, use him to cut upon; mo®-thi", as they travel the
path of life; bi, they; do", when; a, they said. 57, 63, 69.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 603

o2.

61.

67.

bo

16.

Wa-ba-to-be, the act of cutting upon; gi-o-ts’e-ga, easy for them-
selves; ki-the, cause to be; mo*-thi", as they travel the path of
life; ta, shall; i, they; tsi da, shall. 58, 64, 70.

. Shi-mi, maiden; ho, voice; btho"-xe, broken; kshe, hes out-

stretched; a, they said.
Ni-ka, man; wa-k’o", deeds accomplished, military honors; o0-tha-
ha, to whom is attached; kshe, lies outstretched; a, they said.
Wa-k’o, woman; wo", once; for the first time; we-da-the, gave
birth; thit-kshe, sits; a, they said.

Ka-no™ W1’-cr-r.
Adornment ritual.

(Free translation, p. 252; Osage version, p. 476.)

Ha, ho; da-do", what; ki-no", adornment; gi-the, make to be
their; mo®-thi", as they travel the path of life; ta, shall; ba,
they; do", interrogative particle; a, they said.

Wa-ko"-da, god; ho®-ba, day; do", of the; thi"-kshe, who sits;
a, they said. 10.

Tse-ga, anew, early; xtsi, verily; hi, comes; no®, always; bi,
they; a, they said. 11.

Thi-u-ba-he, side of the body; tha-ta, left; dsi, there; a, they
said. 12.

. Da-zhu-dse, crimsoned with heat; thi®-kshe, sits; no", that is;

a, they said.

Ga, that; ki-no", adornment; gi-tha, make to be their; bi, they;
a, they said.

Ga, that; ki-no", adornment; gi-the, make to be; mo®-thi®, as
they travel the path of life; bi, they; do", when; a, they said.

J-ts’a, causes of death; thit-ge, none; ki-the, cause themselves
to have; mo®-thi", as they travel the path of life; ta, shall;
i, they; tsi" da, shall. 16, 33.

Da-do", what; wa-gthe, plume; gi-the, make to be their; mo?-
thi", as they travel the path of life; ta, shall; ba, they; do,
interrogative particle; a, they said.

. Wa-gthe to" e-go", that which like a plume; to", stands; no*,

that; a, they said.

. Ga, that; wa-gthe, plume; gi-the, made to be their; mo*-thi®,

as they travel the path of life; bi, they; a, they said.

. Ga, that; wa-gthe, plume; gi-the, make to be their; mo®-thi",

as they travel the path of life; bi, they; do", when; a, they
said.

Wa-gthe, plume; i-ts’a, causes of death; thi®-ge, none; ki-the,
cause themselves to have; mo®-thi", as they travel the path
of life; ta, shall; i, they; tsi" da, shall.

604

Iie

18.

19:

20.

21.

22.

23.

24.

25.

28.

29.

30.

34.

41.

44,

THE OSAGE TRIBE. [BTH. ANN. 39

Tsiu-ge, mussel; wa-gtho®, gorget; thi™-kshe, sits; no", that;
a, they said. 129, 149.

Wi-tsi-go e, my grandfather; e-gi-e, said to him; a-ka, they.

Zhit-ga, the little ones; zho-i-ga, bodies; the, of which to make;
thit-ge, they have none; a-tha, truly; wi-tsi-go e, my grand-
father; e-gi-e, said to him; a-ka, they.

Zhi*-ga, the little ones; zho-i-ga, bodies; tha, make of; ba, they;
tho®-ta, may well; ni-ka-shi-ga, a person; mi®-kshe i" da, I
am.

Wa-ko"-da, god; ts’e, to die; wa-tse-xi, difficult; bthit i® da,
T am.

Zhit-ga, the little ones; zho-i-ga, bodies; o*-tha, make of me;
bi, they; do", when; a, they said. 26, 31, 37, 42, 47, 51, 56,
61, 66, 70, 75, 80, 85, 89, 94, 99, 104, 108, 113, 118, 123, 127,
133, 138, 143, 147, 153, 158, 163, 167.

Ts’e, die; wa-tse-x1, difficult to; ki-the, cause themselves to be;
mo®-thi", as they travel the path of life; ta, shall; i, they;
tsi" da, shall.

Wa-ko"-da, gods; e-shki, themselves; do", even; a, they said.
27, 35, 38, 45, 48, 54, 57, 64, 67, 73, 76, 83, 86, 92, 95, 102, 105,
111, 114, 121, 124, 131, 134, 141, 144, 151, 154, 161, 164.

U-zho*-ge, path; be, any one; 0®-tho®-kshi-tha, see my; mo" zhi,
I not; a-thit he in da, in my life’s journey. 36, 55, 74, 93,
112, 182, 152.

U-zho*-ge, path; be, any one; i-kshi-tha, see their; ba, they;
zhi, not; mo®-thi", as they travel the path of life; ta, shall;
i, they; tsi" da, shall. 39, 58, 77, 96, 115, 135, 155.

Wa-gthu-shka, mysterious creatures; sho"-e-go", of every kind;
xtsi, verily; do", when assembled; a, they said. 40, 48, 59, 62,
78, 81, 97, 100, 116, 119, 136, 139, 156, 159.

Xit-ha, shell or skin; ¢a-gi, hard, impenetrable; wi-no®, I alone;
bthit, I am; da, oral stop.

2. Xit-ha, shell; ¢a-gi, impenetrable; ki-the, cause (their skin) to be;

mo®-thi, as they travel the path of life; ta, shall; i, they;
tsi", shall; da, oral stop.

Ni, river; u-ba-sho", bend; wi", a; the e, approached; do", when;
a, they said.

A-ki-dsi-ce, sweep aside in masses; i-he a-wa-the, I make them
to lie; a-thi" he i", in my life’s journey; da, oral stop. 60, 79,
98, 117, 137, 157.

A-ki-dsi-ce, sweep aside in masses; i-he-the, make them to lie;
mo®-thi", as they travel the path of life; ta, shall; i, they;
tsi", shall; da, oral stop. 63, 82, 101, 120, 140, 160.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 605

46. O*-ki-tha-zha-ta, make way at my approach; bi, they; mi®-
kshe i", I who here sit; da, oral stop. 65, 84, 103, 122, 142,
162.

49, A-ki-tha-zha-ta, make way for them; bi, they; mo?-thi", as they
travel the path of life; ta, shall; i, they; tsi, shall; da, oral
stop. 68, 87, 106, 125, 145, 165.

50. Ho®-ba, days; tha-gthi", that are calm and peaceful; shki, and;
u-hi, reach; a-ki-the, I cause myself to; a-thi he i", in my
life’s journey; da, oral stop. 69, 88, 107, 126, 146, 166.

52. Ho®-ba, days; tha-gthi", that are calm and peaceful; shki, and;
u-hi, reach; ki-the, cause themselves to; mo™-thi", as they
travel the path of life; ta, shall; i, they; tsi, shall; da, oral
stop. 71, 90, 109, 128, 148, 168.

538. Ni, river; u-ba-sho", bend; tho®-ba, second; the e, approached;
do", when; a, they said.

72. Ni, river; u-ba-sho", bend; tha-bthi", third; the e, approached;
do", when; a, they said.

91. Ni, river; u-ba-sho®, bend; do-ba, feurth; the e, approached;
do", when; a, they said.

110. Ni, river; u-ba-sho", bend; ¢a-to*, fifth; thee, approached; do®,
when; a, they said.

129. Ni, river; u-ba-sho", bend; sha-pe, sixth; the e, approached;
do", when; a, they said.

150. Ni, river; u-ba-sho", bend; pe-tho™-ba, seventh; the e, ap-
proached; do", when; a, they said.

Tst Ta’-pe Wa-tHON.
House approach song.

Sone 1.
(Free translation, p. 258; Osage version, p. 481.)

One line only of the words translated.
Ga-go" ha, thus, in this manner; mo®-bthi® e, | make my journey.

W1’-ci-k.
(Free translation, p. 258; Osage version, p. 481.)

1. Ha, ho; da-do®, what; wa-ci-thu-ce, direct their footsteps to-
ward; mo®-thi", as they travel the path of life; ta, shall; ba,
they; do", interrogative particle; a, they said. 8, 15, 22.

2. O-k’o-be, valley; zhit-ga, little; wit, a; a-ci-thu-ce, shall direct
their footsteps toward; bi, they; a-tha, indeed.

3. O-k’o-be, valley; zhi®-ga, little; wit, a; e-cka, or the like; e-wa-
ka, mean or speak of; ba, they; zhi, do not; a, they said.

4. Ni, river; u-ga-xthi, bend; wi", a; a-¢i-thu-¢a, shall direct their
footsteps; bi, they; a-tha, indeed.

606 THE OSAGE TRIBE. [BTH. ANN. 39

5. Ni, river; u-ga-xthi, bend; wi", a; e-cka, or the like; e-wa-ka,

mean or speak of; ba, they; zhi, do not; a, they said.

6. Tsi, house; zhi®-ga, little; wit, a; a-ci-thu-ca, shall direct their
footsteps; bi, they; a-tha, indeed. 13, 20, 27.

7. Wa-xo-be, shrine; zhi"-ga, little; ha-gtha-thit, carrying your;
mo?-thi", walking; e-dsi, there; ba she, you, always; tse, shall.
14, 21, 28.

(Song repeated. )

9. O-k’o-be, valley; tho™-ba, second; a-ci-thu-ca, shall direct their
footsteps toward; bi, they; a-tha, indeed.

10. O-k’o-be, valley; tho™-ba, second; e-c¢ka, or the like; e-wa-ka,
mean or speak of; ba, they; zhi, do not; a, they said.

11. Ni, river; u-ga- Sai bend; ihecabes peeende a-ci-thu-¢a, direct
their orien foward: bi, they; a-tha, melee

12. Ni, river; u-ga-xthi, bend; tho®-ba, second; e-¢ka, or the like:

paleo, mean or speak of; ba, they; zhi, do not; a, they eae
(Song repeated. )
. O-k’o-be, valley; tha-bthi", third; a-ci-thu-ca, direct their foot-
steps toward; bi, they; a-tha, indeed.
. O-k’o-be, valley; tha-bthir, third; e-cka, or the like; e-wa-ka,
mean or speak of; ba, they; zhi, do not; a, they said.
. Ni, river; u-ga-xthi, bend; a-ci-thu-ca, direct their footsteps
toward; bi, they; a-tha, indeed.
. Ni, river; u-ga-xthi, bend; tha-bthi", third; e-cka, or the like;
e-wa-ka, mean or speak of; ba, they; zhi, do not; a, they said.
. O-k’o-be, valley; do-ba, fourth; a-¢i-thu-¢e, direct their footsteps
toward; bi, they; a-tha, indeed.
O-k’o-be, valley; do-ba, fourth; e-cka, or the like, e-wa-ka, mean
or speak of; ba, they; zhi, do not; a, they said.
Ni, river; u-ga-xthi, bend; do-ba, fourth; a-ci-thu-ce, direct
their footsteps toward; bi, they; a-tha, indeed.
Ni, river; u-ga-xthi, bend; do-ba, fourth; e-cka, or the like;
e-wa-ka, mean or speak of; ba, they; zhi, do not; a, they said.

Wa-xo’-BE THU-sHKE Wa-THO®.
Shrine untie songs.

Sone 1.

(Free translation, p. 261; Osage version, p. 482.)

The meaning of the words of this song are obscured by the use of

archaic or corrupted terms.

if
3.

Sone 2.
(Free translation, p. 261; Osage version, p. 482.)
Kia ha, downward; tha, you; wi, I; tha, send; tse, shall.
Kia ha, downward; tha, you; wi, I; tha ha, send; shke he the, to
be untied.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 607

Sone 3.
(Free translation, p. 262; Osage version, p. 482.)
1. Sho®-ni-pa, archaic; wi", a; tha, you; wi, I; tha, send; tse, shall.
3. Sho®-ni-pa, archaic; wi", a; tha, you; wi, I; tha ha, send; shke he

the, to be untied.
Sone 4.

(Free translation, p. 263; Osage version, p. 482.)

Ls

I"-da-ko, archaic; a-ha, now; shka, untied; ho® dse, when it becomes.
(Line 1.)

Sho-the, come toward you (the bird); the e he, vocables; shka,
untied; ho" dse, when it becomes. (Line 4:)

5)
a.

T"-da-ko, archaic; a-ha, now; gtha, unfolded (mouth of the pouch) ;
ho® dse, when it becomes. (Line 1.)

Sho-the, come toward you; the e he, vocables; gtha, unfolded; ho"
dse, when it becomes. (Line 4.)

3.

J»-da-ko, archaic; a-ha, now; ga-wa, widened (mouth of the pouch);
ho® dse, when it becomes. (Line 1.)

Sho-the, shall come toward you; the e he, vocables; ga-wa, widened;
ho® dse, when it becomes. (Line 4.)

4,

I=-da-ko, archaic; a-ha, now; ga i-hi-tha, through this (the mouth of
the pouch). (Line 1.)

Sho-the, shall come toward you; the e he, vocables; ga i-hi-tha,
through this (the mouth of the pouch). (Line 4.)

Pr’-xe Tuu-cr Wt’-GI-z.
Rattle take up ritual.

(Free translation, p. 265; Osage version, p. 483.)

1. Da-do®, what; pe-xe, rattle; gi-the, make to be their; mo?-thi",
as they travel the path of life; ta, shall; ba, they; do", inter-
rogative particle.

2. Mi, sun; hi-e, it disappears; ge, the places where; ta, in that
direction; to"-wo"-gtho", villages; pe-tho"-ba, seven; ha, sepa-
rate; bi, they; a bia, they said. 10, 18.

3. I-thi-shno", the odd one in number; thi®-kshe, that sits; wa-pa,
head; i-ta, belonging to; thit-kshe, that sits.

4. Ga, that one; pe-xe, rattle; gi-the, make to be their; mo®-thi", as
they travel the path of life; bi, they; a bi a, they said.

608 THE OSAGE TRIBE. [BIH. ANN. 39

on

6

7/5

bo
ba |

. Pe-xe, rattle; gi-the, make to be their; mo®-thi", as they travel
the path of life; bi, they; do", when.

. Pe-xe, rattle; i-ts’a, causes of death; thi®-ge, none; ki-the, cause
themselves to have; mo®-thi", as they travel the path of life;
ta, shall; i, they; tse, shall; a bi a, they said.

. I-thi-hi-dse, use it as a means to overcome the foe; mo?-thi", as
they travel the path of life; bi, they; do®, when; shki, and.
15, 23, 30, 39, 48, 57.

I-thi-hi-dse, overcome the foe; gi-o-ts’e-ga, with ease; ki-the,
cause themselves to; mo®-thi®, as they travel the path of life;
ta, shall; i, they; tse, shall; a bia, they said. 16, 24, 31, 40,
49, 58.

Da-do", what; pe-xe, rattle; i-ba, handle; the, make to be; mo®-
thit, as they travel the path of life; ta, shall; ba, they; do®,
interrogative particle; a bia, they said.

. [-thi-shno”, the odd one in number; thi"-kshe, that sits; a-xi-be,

forearm; tha-ta, the left; kshe, that lies outstretched.

Pe-xe, rattle; i-ba, handle; the, make to be; mo"-thi", as they
travel the path of life; bi, they; a bi a, they said.

. Pe-xe, rattle; i-ba, handle; the, make it to be; mo®-thi", as they

travel the path of life; bi, they; do®, when.

. Pe-xe, rattle; i-ba, handle; i-ts’a, causes of death; thi"-ge, none;
ki-the, cause themselves to have; mo®-thi®, as they travel the
path of life; ta, shall; i, they; tse, shall; a bi a, they said.

Da-do", what; pe-xe, rattle; ¢u, seeds, the rattlers; the, make to
be; mo®-thi", as they travel the path of life; ta, shall; ba,
they; do", interrogative particle; a bia, they said.

. L-thi-shno", the odd one in number; thi"-kshe, that sits; hi-k’e,

the teeth; tha-ta, of the left jaw; kshe, that les.

. Pe-xe, rattle; cu, seeds; the, make them to be; mo"-thi", as they

travel the path of life; bi, they; a bi a, they said.

. Pe-xe, rattle; ¢u, seeds; the, make them to be; mo®-thi", as they

travel the path of life; bi, they; do®, when.

2. Pe-xe, rattle; ¢u, seeds; i-ts’a, causes of death; thit-ge, having

none; mo®-thi", as they travel the path of life; ta, shall; i,
they; tse, shall; a bi a, they said.

5. Pa-ho®-gthe, the first; ga-ca-thu, stroke of the rattle; ga, this;

tse, that stands.

. Mi, sun; hi-e, where it disappears; ge, the places; ta, in the
direction; ni-ka-shi-ga, people, there are; bi, they; a bi a,
they said. 34, 43, 52.

. [-to™-wot-gtho, to the one for whom a village was founded; bi,
by them; thi-kshe, who sits; a-ga-ca-thu, this stroke of the
rattle; the-the, send; a-ka, they; bi a, they said.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 609

28. A-ga-ca-thu, give him this stroke of the rattle; mo*-thi", as they
travel the path of life; bi, they; do", when. 37, 46, 55.

29. A-ga-ca-thu, give him the stroke with the rattle; gi-o-ts’e-ga, with
ease; mo"-thi®, as they travel the path of life; ta, shall; i, they;
tse, shall; a bia, they said. 38, 47, 56.

32. I-tho™-bi-o", the second; ga-ca-thu, stroke with the rattle; ga,
this; tse, that stands.

33. Wa-thit-e-cka, without a purpose; sho", acted; ba, they; zhi,
not; a bia, they said. 42, 51.

35. Shi-mi, a maiden; ho, voice; btho®-xe, broken; a bi a, they said;

36. A-ga-ca-thu, to her the stroke of the rattle; the tha, they sent;
bi, they; a bia, they said. 45, 54.

41. We-tha-bthi"-o", the third; ga-ca-thu, stroke with the rattle; ga,
this; tse, that stands; shki, also.

44. Ni-ka, man; wa-k’o", military honors; u-tha-ha, to whom is
attached; kshe, that lies outstretched.

50. We-do-bi-o", the fourth; ga-¢a-thu, the stroke of the rattle; ga,
this; tse, that stands.

53. Wa-k’o, woman; wo?, once, for the first time; we-da-the, gave
birth; kshe, that lies outstretched.

Sone 1.
(Free translation, p. 268; Osage version, p. 484.
1h.
(i, feet; no® do", by the power of his; wa-k’o" ha, he is enabled to act.
Dona on and Gs
2. Hi,legs. 3.Zhu, body. 4. A,arms. .5. Pa, head. 6. I, mouth.
Sone 2.
(Free translation, p. 269; Osage version, p. 485.)
Ike
Wa-k’o®, power, as derived from concerted action; wi-tse, mine; sho",
all; ni-pa-dse, archaic word; no" do", by that alone. (Line 1.)

Wa-k’o" ha, power of action; (i, feet; no™ do", by those alone.

(Line 2.)
Sone 3.

(Free translation, p. 270; Osage version, p. 485.)
The use of corrupted words in this song makes it difficult to give
an intelligible translation.
3594°—25}——39

610 THE OSAGE TRIBE. [BTH, ANN. 39

Sone 4.

(Free translation, p. 270; Osage version, p. 485.)

ile
Ci-a wa, their feet; thi-ko, cramped; ta we, shall become.

2,3, 4, 5, and 6.

2. Hi-a wa, theirlegs. 3. Zhu wa, their bodies. 4. A wa, their arms.
5. Pa wa, their heads. 6. I-a wa, their mouths.

Mr’-psrk Ga-xE Wa-THO®. F
Bow making songs.
Sone 1.

(Free translation, p. 272; Osage version, p. 486.)

Ak
Tsi-go, my grandfather; wa-ci"-da, archaic; ko®-to", tie; ga-xa, make.
(Line 1.)
Mi, sun; wa-ci"-da, archaic; ko"-to", tie; the the he the the, vocables.
(Line 3.)

P35
Gthe-do®, hawk. (Line 3.)
3.
Ka-xe, crow. (Line 3.)
Sone 2.

(Free translation, p. 272; Osage version, p. 486.)

Most of the words of songs 2, 3, 4, and 5 are corrupted and given
in a manner that makes it impossible to give intelligible translations.

No®’-zHi-zHo™ Wa-THO®.
Vigil songs.
Sone 1.
(Free translation, p. 275; Osage version, p. 487.)

il

There are no words to this song, but vocables are used imitative
of the ery of the man taking the rite of vigil.
Sone 2.
(Free translation, p. 277; Osage version, p. 487.)
Ve

Tsi-go-e, my grandfather; hu-thi-k’u mo™ a, I gather or draw thee

into my hand.
»

ae

. . . hu-bi-ka mo? a, I crumble thee in my hand.

tive mim’ (hip mnie. ere

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 611

3.
. . . hu-thi-xthi mo® a, I moisten thee in my hand.
4.

- . In-dse to tha, with thee I color my face blue.

5.
-» « . -bi-k’u tha, I brush my face and head with thee.

Sone 3.

(Free translation, p. 278; Osage version, p. 488.)

il

Wa-k’o", act (ceremonially); ta bi, ye who are to; ha-wi tha ha,
greetings to you. (Lines 1, 2, and 6.)

Ha-ni da ha, that alone is important; ha-wi tha ha, greetings to you.
(Lines 3, 4, and 5 in all three stanzas.)

9

a.

Ni-ka, ye men; xo-be, of mystery; ha-wi tha ha, greetings to you.
(Lines 1, 2, and 6.)
3.

: ga-wi"-e tha ha, enter with rhythmic steps. (Lines 1, 2,
and 6.)
Sone 4.
(Free translation, p. 280; Osage version, p. 488.)
The corrupted words used in this song make it impossible to give a
free or literal translation.
Mr Wa’-o% Zui-Ga.
Sun songs little.
Sone 1.
(Free translation, p. 281; Osage version, p. 488.)

ils

Tsi-go, my grandfather; he-tho™-be, as he appears; sho", then; ni
wa-ta, you offer supplications; wa-k’o"™ he tse he, by sacred acts.
(Lines 1, 2, and 4 in all the stanzas.)

Ba-bthi, when with spreading rays; he-tho"-be, he appears; sho",
then; ni wa-ta, you offer supplications; wa-k’o", by sacred acts.
(Line 3.)

612 THE OSAGE TRIBE. [BTH. ANN. 39
2.

Mo-gthe, when upright he stands; he-tho™-be, as he appears, etc.

(Line 3.)
oF

Wa-gthe, when the plume-like shafts; he-tho™-be, appear, etc.

(Line 3.)
4,

Da-do®*, things, certain signs; he-tho"-be, appear, ete. (Line 3.)
Sone 2.
(Free translation, p. 282; Osage version, p. 489.)

if

Wa-k’o", ceremonial acts; wi-tse, mine; sho", all (repeated). (Lines
1 and 3.)
E-no", he-no", they alone, they alone; wa-ko"-da-gi-e tho, are mys-
terious; wa-k’o", ceremonial acts; wi-tse, mine; sho®, all. (Line 2.)
Sona 3.
(Free translation, p. 283; Osage version, p. 489.)
We
E-no® he tha ha, they are all in all; wa-k’o", ceremonial acts; wi-tse,
mine; sho", all of them. (Line 2.)

9

ae

E-no", they alone; wa-k’o"-e tha ha, are mysterious acts; wa-k’o®,
ceremonial acts; wi-tse, mine; sho", all of them. (Line 2.)

3.

E-no", they alone; ho®-ga-e tha, are sacred, ete. (Line 2.)

4.
E-no®, they alone; wi-ta-e tha, I call my own, etc. (Line 2.)

Tse Wa-THO®.
Buffalo songs.

Sone 1.
(Free translation, p. 286; Osage version, p. 489.)

ie

Mi-ga, female; do", I being the; ho", vocable; mo®-(ho®, vocable)
bthit da he, I go forth. (Line 1.)

LA FLBSCHP] RITE OF VIGIL—LITERAL TRANSLATION. 613

E he, lo; mo®-(ho", vocable) bthit da he, I go forth; the, vocable;
he-tho*-be the, to appear (in bodily form). (Lines 2, 3, and 4 in
all the stanzas.)

2. 34 and 4:

2. Do-ga, male; 3. Zhi"-ge, the little one; 4. Ts’a-ge, the aged one.
Sone 2.
(Free translation, p. 287; Osage version, p. 490.)

il

Mi-ga, female; tha ha, the; mo™-(ho®, vocable) thit be, is coming.
(Lines 1 and 3.)

Ji he, lo; the he, vocables; mi-ga, female; tha ha, the; mo®-(ho*,
vocable) thi" be, is coming. (Lines 2 and 4.)

A he the the the he, vocables. (Line 5 in all the stanzas.)

2, 3, and 4.
2. Do-ga, male; 3. Zhi"-ga, the little one; 4. Ts’a-ge, the aged one.

Sone 3.

(Free translation, p. 289; Osage version, p. 490.)

1.

A-ci-gthe no, footprints I make; do® ho" no®, good, beneficial.
(Lines 1 to 6.)
A he the the the he. (Line 7 in all the stanzas.)

2.

. . . gi-xa no®, clearing the ground for the seed. (Lines 1 to 6.)
3.

. . . gthe-ca no, the hills lie in rows like stripes. (Lines 1 to 6.)
4.

. . . Ho*-ga no", sacred, mysterious. (Lines | to 6.)

ba-bthi no", the seeds push upward, breaking the soil.
(Lines 1 to 6.)
6.

- . . ga-mino?, the leaves sway in the wind. (Lines 1 to 6.)
7

- . . mo*-gthe no*, the stalks stand upright. (Lines 1 to 6.)

614 THE OSAGE TRIBE. [BTH. ANN, 39

8.

- . . wa-k’o" no®, the sacred acts are performed. (Lines 1 to 6.)
9.

+ . . xXa-pe no", I pluck the ripened ears. (Lines 1 to 6.)
10.

. . . Xtha, the blossoms; zho" no", fallin showers. (Lines 1 to 6.)
Hake

- . . ga-dsi® no®, the ears cross each other in profusion. (Lines
1 to 6.)

12.

bi-xtho", I bend the tall stalks to reach the ears. (Lines

1 to 6.)
Se

— zha-wa no", there is joy in my home. (Lines 1 to 6.)
SHo’’-ck Wa-THO",
Wolf songs.
Sone 1,

(Free translation, p. 291; Osage version, p. 491.)

il

Ci-a, their feet; wa-thi-ko-ge he, may they be cramped. (Lines 1, 2,
4, and 5.) ;
Ni wa-ta ha, obscure in meaning, probably, pray ye; thi-ko-ge he
(that their feet may be cramped). (Line 3 in all the stanzas.)
2, 3, 4, 5, and 6.

2. Hi-a, their legs. 3. Zho, their bodies. 4. A, their arms. 5. Pa,
their heads. 6. I-a, their mouths.

Sone 2.

(Free translation, p. 292; Osage version, p. 491.)

1

Ci-a, their feet; wa-thi-ko-ge he, may they be cramped; ka-wa, that;
ho®-da ha we, is what we ask.

2, 3, 4, 5, and 6.

2. Hi-a, their legs. 3. Zho, their bodies. 4, A, their arms. 5. Pa,
their heads. 6. I-a, their mouths.

a ey

LA FLESCHD] RITE OF VIGIL—LITERAL TRANSLATION, 615

Sone 3.

(Free translation, p. 293; Osage version, p. 492.)

1G

Ho®-wo-da ha we, we make our appeal; ho"-wo"-da ha we, we make
appeal. (All three lines.)

2

To®-wo® da ha we, we ask for a village; to"-wo" da ha we, we ask
for a village. (All three lines.)

Sone 4.
(Free translation, p. 294; Osage version, p. 492.)

1.

Tsi-go, my grandfather; gthi no", who fails not to return; he no®, he
is all in all; no®™ no, vocables. (Lines 1, 2, 3, and 8 in the two
stanzas.)

He the the the, vocables. (Lines 4 and 7 in the two stanzas.)

Ho? do®, as night; gthi no®, fails not to return; he no®, he is all in all;
no? no®, vocables. (Lines 5 and 6.)

9

ae

Ho?-ba, as day; gthi no®, who fails not to return; he no®, he is all in
all; no™ no", vocables. (Lines 5 and 6.)

Wa-NO’-GE A-BA-CU Wa-THO®,
Attack pointing to the direction of songs.
Sone 1.

(Free translation, p. 297; Osage version, p. 492.)
ib,
Tsi-go, to my grandfather; wa-¢i"-da, the bird; ha ni wa-ta, ask ye
for aid. (Lines 1, 2, and 5 of both stanzas.)
Ka-xe, to the crow; mo" the tha, the arrow; ha ni wa-ta, ask ye for
aid. (Lines 3 and 4 of the first stanza.)

2.

Gthe-do®, to the hawk; mo® the tha, the arrow; ha ni wa-ta, ask ye
for aid. (Lines 3 and 4 of the second stanza.)

Sone 2.
(Free translation, p. 298; Osage version, p. 493.)
ie
Ho, ho; ni wa-ta, ask ye for aid, ask ye for aid. (Line 1 in all the
five stanzas.)

Ka-xe, to the crow; mo® the tha, the arrow; ha ni wa-ta, ask ye for
aid. (Lines 2 and 3 of the first stanza.)

616 THE OSAGE TRIBE. [WTH, ANN. 39

9)

Gthe-do", to the hawk; mo"-the tha, the arrow; ha ni wa-ta, ask ye
for aid. (Lines 2 and 3 of the second stanza.)

3.

Mo"-the tha, to the arrow itself; ha ni wa-ta, ask ye for aid. (Lines 2

and 3 of the third stanza.)
4,

Mo? the a-the tha, to the arrow I send forth; ha ni wa-ta, ask ye for
aid. (Lines 2 and 3 of the fourth stanza.)

5.

Tsi-go the tha, to my grandfather, the mysterious one; ha ni wa-ta,
ask ye for aid. (Lines 2 and 8 of the fifth stanza.)

F Sone 3.

(Free translation, p. 299; Osage version, p. 493.)

The use of archaic and corrupted words in songs 3, 4, 5, 6, and 7
makes it difficult to give an intelligible translation.

Wa-tst’ a-pst Wa-THO",.
At the triumph songs.
Sone 1.

(Free translation, p. 302; Osage version, p. 495.)

the

He wa-to, I have triumphed; He wa-to he tha, behold I have tri-
umphed. (All of the lines of the stanza.)

Sone 2.
(Free translation, p. 303; Osage version, p. 495.)

1:

He wa-to, he wa-to a ha, I have triumphed; Sho-ka, ceremonial mes-
senger; he-wa he the, through his efforts. (All three lines of the
first stanza.)

2s
Xo-ka, master of ceremonies; . . . (AIl three lines of
the second stanza.)
Sone 3.

(Free translation, p. 305; Osage version, p. 495.)
ie

A ha, behold; wa-¢i"-da ha, the symbolic man; wa-k’o"-e tha, has
triumphed; e the, vocables; ¢1" da ha we, he having feet.

LA FLESCHE] RITE OF VIGIL——-LITERAL TRANSLATION, 617

25/3, 455, and 6.

2. Hi" da ha we, he having legs. 3. Zhu im da ha we, he having a
body. 4. A i® da ha we, he having arms. 5. Pa i" da ha we, he
having a head. 6. I" da ha we, he having a mouth.

Sona 4

(Free translation, p. 306; Osage version, p. 495.)

1

Tsi-go, my grandfather; Wa-ko®-da, gods; ta ha we ha, toward them,
with reverence; thi-o-ka-we, spread; tse i do, let him be.
Sone 5.
(Free translation, p. 307; Osage version, p. 496.)
Ie
E no®, lo; wa-no®-xe he, a spirit; wa-ko"-da, mysterious; wa-ha, skin;
cu, cut; wi-shi, I ask you to. (Lines 1 and 2.)
(i, on my feet; bthe, I go forth; do", when; wa-ko®-da, mysterious;
wa-ha, skin; cu, cut; wi-shi, I ask you to. (Line 3.)
Sho-bthe, I come to you; do® he, when; wa-ko*-da, mysterious;
wa-ha, skin; ¢u, cut; wi-shi, I ask you to. (Line 4.)

234. 5) andro:

2. Hi, on my legs. 3. Zhu, with my body. 4. A, with my arms.
5. Pa, with my head. 6. I, with my mouth.
Sone 6.
(Free translation, p. 308; Osage version, p. 496.)
ils

Tsi-go, my grandfather; mo"-ge, breast; gu, cut; ta ha we ha, that it
may be; thi-o-ka-we, unfold; tse i" da, let him be.

2.3, 4, and 5.
2. Hi, legs. 3. A, arms. 4. Pa, his head. 5. I, his mouth.
Sones 7, 8, 9, AND 10.
(Free translation, p. 309; Osage version, p. 496.)

The words of these songs are fragmentary and archaic and their
meaning is obscured, therefore they can not be intelligibly translated.

Ni’-pst Wa-THo*.
At the water songs.
Sone 1.
(Free translation, p. 312; Osage version, p. 498.)

The use of archaic terms and corrupted words in songs 1, 2, 3, 4,
and 5 of this group make it difficult to give an intelligible translation.

618 THE OSAGE TRIBE. [BTH. ANN, 39
Sone 6.
(Free translation, p. 315; Osage version, p. 499.)

Is

He-tho-be tho, lo, he appears; ha, vocable; he-tho®-be-tha, lo, he
appears. (Line 1 in all of the four stanzas.)

Ca’-be, the black one (the black bear); he-tho™-be the, he who
appears; no", at all times; ho, vocable; he-tho"-be, he appears.
(Lines 3, 4, 5, and 6.)

9

To’-hno", otter; he-tho"-be the, he who appears; no", at all times;

ho®, vocable; he-tho"-be, he appears. (Lines 3, 4, 5, and 6.)

3.

I*’-gtho", puma; he-tho®-be the, he who appears; no", at all times;
ho", vocable; he-tho"-be, he who appears. (Lines 3, 4, 5, and 6.)

4.

Zha’-be, beaver; he-tho™-be the, he who appears; no", at all times;
ho", yoeable; he-tho"-be, he appears. (Lines 3, 4, 5, and 6.)

Ka’-xge Wa-rHo®.
Crow songs.
(Free translation, p. 317; Osage version, p. 499.)
ils
The three Crow songs here given are unintelligible because of the
5 to} to}
archaic and corrupted words used in them.
Mi TuHo’-to® Wa-ruo’,
Sun vertical songs.
Sone 1.
(Free translation, p. 319; Osage version, p. 500.)
Ile
Mi, sun; sho she the, yonder passing by; o®-ba-he the, offers me a
gift. (Lines 1, 2, and 5 in all the stanzas.)
Xi-tha, eagle; sha (archaic), red; ho"-k’i-e tha, as a gift to me;
) D> ) ) * ) 5
o®-ba-he the, he offers to me as a gift. (Lines 3 and 4.)
De
Xi-tha, eagle; ¢ka, white; ho®-k’i-e tha, as a gift to me; o"-ba-he the,
he offers to me as a gift. (Lines 3 and 4.)
Se

Xi-tha, eagle; pa, contraction of pa-co", white head; ho-k’i-e tha,
as a gift to me; o®-ba-he the, he offers to me. (Lines 3 and 4.)

a -

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 619

Sone 2.

(Free translation, p. 320; Osage version, p. 500.)
1

Hi®-da-dsi, my father; he-tho®-(tho", vocable) be, when he appears.
(Lines 1, 4, and 7.)

T-a be, when he approaches; tho-to", the vertical; ga-xa, makes;
(Lines 2 and 5.)

Ka-wa, there; no™ daha, and then we shall offer our prayers; we the
the, vocables. (Lines 3 and 6.)

Sone 3.

(Free translation, p. 321; Osage version, p. 500.)

The words and sentences of songs 3 and 4 are broken and incom-
plete, therefore an intelligible translation can not be made.

Ta Wa-tTHO®.
Deer songs.

Sona 1.

(Free translation, p. 322; Osage version, p. 500.)
ills

Ho?-da ha, we ask; mi®-dse he, for a bow; hot-da ha, we ask; mi®-dse
he, for a bow. (Lines 1, 2, and 3.)

2.

Ho®-da ha, we ask; mo" the he, an arrow; ho®-da ha mo®-the he, we
ask for an arrow. (Lines 1, 2, and 3.)

3.

Ho®-da ha, we ask; tho-the he, that the deer may appear; ho-da ha,
we ask; tho-the he, that the deer may appear. (Lines 1, 2, and 3.)

4.

Ho®-da ha, we ask; mi the he, to go forth; ho"-da ha, we ask; mi the
he, to go forth. (Lines 1, 2, and 3.)

Sone 2.

(Free translation, p. 323; Osage version, p. 501.)
Le

Ha-we, it is well; tha-we, tha-we, vocables; tha-ke he, thou hast
given tome. (Lines 1, 2, and 5.)

Mit-dse he, a bow; ha-we, it is well; mi®-dse he, a bow. (Lines 3
and 4.)

620 THE OSAGE TRIBE. [BTH. ANN. 39
2

Mo® the he, an arrow; ha-we, it is well; mo" the he, an arrow. (Lines
3 and 4.)
3.
Tho the he, the deer appears; ha-we, it is well; tho the he, the deer
appears. (Lines 3 and 4.)
4.
Mi the he, I go forth; ha-we, it is well; mi the he, I go forth. (Lines
3 and 4.)

Sone 3.

(Free translation, p, 324; Osage version, p. 501.)
al
Kia, obscure as to meaning; ha-we, it is well; mi"-dse he tha, the bow.
(Lines 1 and 5.)
Ha-we, it is well; mi®-dse he, the bow; a ha, an exclamation; mi®-
dse he tha, the bow. (Lines 2 and 4.)
Ha-we, it is well; mi™-dse he tha, the bow. (Line 3.)

2.
ha-we, it is well; mo" the he tha, the arrow. (Lines 1 and 5.)

3.

ha-we, it is well; tho the he tha, the deer appears. (Lines 1

and 5.)
4.

ha-we, it is well; mi the he tha, I go forth. (Lines 1 and 5.)
Sone 4.
The words of songs 4, 5, 6, and 7 are obscure in meaning.
WA-THO® SHA-PE TSE.
Songs the Seven.

No®-xtHe J-K1-psze Wa-rHo®.
Charcoal the fight for songs.
WI’-GI-E.
(Free translation, p. 328; Osage version, p. 502.)
1. Ha, ho; da-do", what; wa-zhi", courage; gi-the, make to be their;
mo?-thi", as they travel the path of life; ta, shall; ba, they;
do®, interrogative particle; a, they said. 29.

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 621

2.

3.

“NI

10.

12.

37.

41.

Wa-ca-be, black bear; u-ca-ka, blemish; thit-ge, that has none;
kshe, that lies outstretched; no", the; a, they said.

Wa-zhi", courage; to®-ga, great; do®, because he is; wa-zhi",
courage; gi-tha, make him to be; bi, they; a, they said. 31,
38, 47.

Wa-zhi", courage; gi-the, make it to be; mo*-thi®, as they travel
the path of life; bi, they; do", when; a, they said. 32, 39, 50.

Wa-zhi", courage; u-ta-thi", to be famed for; bi, they; ki-the;
cause themselves to be; mo®-thi", as they travel the path of life,
ta, shall; i, they; tsi® da, they shall. 33, 40, 51.

No®-be-hi, hands; wi-ta, my. 34.

No?-be-hi, hands; the, make them to be their; mo*-thi®, as they
travel the path of life; bi, they; do™, when; shki, and; a, they
sald. 35.

. No®-be, hands; e-dsi, there at the triumph; wa-thi®-ga, absent;

zhi, not; ki-the, cause themselves to be; mo®-thi", as they
travel the path of life; ta, shall; 1, they; tsi" da, shall. 36.

Ci, feet; ko"-ha, edges of; sha-be, dark; ga, this; thit-kshe,
sitting; a, they said.

No®-xthe, charcoal; a-gi-the, | have made mine to be; a-thi™ he
i da, in my life’s journey. 14, 18, 22, 26, 43, 54.

. Not-xthe, charcoal; gi-the, make it to be; mo®-thi", as they travel

the path of life; bi, they, the little ones; do", when; a, they
said. 15, 19, 23, 27, 44, 55. :

No-xthe, charcoal; gi-g¢a-be, black shall be their; ki-the, cause
to be; mo®-thi", as they travel the path of life; ta, shall; 1, they;
tsi" da, shall. 16, 20, 24, 28, 45, 56.

. Cr-dse, tail; i-ta-xe, the tip of; sha-be, dark; ga, this; thit-kshe

sitting; a, they said.

. No®-ta, ears; i-ta-xe, the tip of; ¢a-be, black; ga, this; thit-kshe,

sitting; a, they said.

. I™-shta-ha, eyelids; sha-be, dark; ga, this; kshe, lying; a, they

said.

. Pa-zhu-zhe, nose; ¢a-be, black; ga, this; thi"-kshe, sitting; a, they

said.

. I-gtho™-ga, puma; do-ga, male; kshe, that lies outstretched; a,

they said.

Mi-xa ¢ka, white swan; to™-ga, great; wa-tha-xthi, evil disposi-
tion; thit-ge, having none; thi"-kshe, sitting; no", the; a, they
said,

Ci-ha, skin of the feet; sha-be, dark; ga, this; thit-kshe, sitting;
a, they said.

. Pa-zhu-zhe, nose; ¢a-be, black; ga, this; thit-kshe, sitting;

e-tho®-ba, also. 53.

622 THE OSAGE TRIBE. [BTH. ANN. 39

46. Ta, deer; he, horns; ba-ci-ge, spiked; kshe, that lies outstretched;
no®, the; a, they said.

48. Pi-ci, gall; thit-ge, has none; tho®-zha, nevertheless.

49. Wa-zhi", courage; gi-the, make it to be; bi, they; a, they said.

52. Ci-pa-ha, toes; sha-be, dark; ga, this; thit-kshe, sitting; a, they

said.
Sone 1.

(Free translation, p. 330; Osage version, p. 504.)

il

Ni-ka, men; ¢to be he, let them assemble; wa-tho" te he no, to sing.
(Lines 1 and 5.)’.
Ha-ni da we he, they alone; they alone, they alone. (Lines 2, 3, 4,
and 6.)
2.
Wa-zhi", bird; ¢a-be, black; he, vocable; wa-tho" te he no*, to sing.
(Lines | and 5.)
3.
Ta-ha, deer-skin; to™ be he, they who have the; wa-tho" te he no®,
to sg. (Lines 1 and 5.)

4.

Ho*-ga, the sacred eagle; to" be he, they who have the; wa-tho® te
he no®, to sing. (Lines 1 ‘and 5.)

Sone 2.
(Free translation, p. 331; Osage version, p. 504.)
iL

Ni-ka, the men; ¢to be no", are assembling; dsi the tse, there let me
go. (Lines 1, 2, and 5.)

Ko-tha he no®, friends they are to me; ko-tha he, friends they are.
(Lines 3 and 4.)

Sone 3.

(Free translation, p. 332; Osage version, p. 504.)
1.

Ha-ni da, they alone; ha-ni da, they alone; he he the, vocables.
(Lines 1, 2, and 5.)

Wa-xtha, standards; to® bi the, they who have the; wa-tho" tse thé,
they shall sing; he the, vocables. (Lines 3 and 4.)

29

ae

Ta-ha, deer skins; to® bi the, those who have the; wa-tho" tse the,
they shall sing; he the, vocables. (Lines 3 and 4.)

— ee

——

———

ee

LA FLESCHB] RITE OF VIGIL—LITERAL TRANSLATION. 623

3.

Ho"-ga, sacred eagle; to™ bi the, they who have the; wa-tho" tse the,
they shall sing; he the, vocables. (Lines 3 and 4.)

4.
Ho-ba, the day of triumph; to" bi the, they who have the; wa-tho®
tse the, they shall sing; he the, vocables. (Lines 3 and 4.)
Sona 4.
(Free translation, p. 333; Osage version, p. 505.)

ile

Pe-dse, pe-dse, the fire, the fire; hi tha, give it to me; wi-ta e tha, it
is mine. (Lines 1, 2, and 5 in all the stanzas.)

Wa-to" tha ha, mine it is; ki-no", to use as an emblem; dsi, at the
gathering; a-thi" tse, to take. (Lines 3 and 4.)

2.

Wa-to" tha ha, mine it is; ki-no™, to use as an emblem; dsi, at the
gathering; a-thi bthe, forme to take. (Lines 3 and 4.)

Wa-to" tha ha, mine it is; ki-no", to use as.an emblem; dsi, at the
gathering; u-thi-ce, to share in its honors. (Lines 3 and 4.)
4.

Wa-to" tha ha, mine it is; ki-no", to use as an emblem; dsi, at the
gathering; u-thi-bthi, to pour into my hand. (Lines 3 and 4.)

3.
Wa-to" tha ha, mine it is; ki-no", to use as an emblem; dsi, at the
gathering; u-thi-xthi, to put upon my face. (Lines 3 and 4.)

Sone 5.

(Free translation, p. 335; Osage version, p. 505.)

ile

Dse, contraction of u-dse-the, fireplace; wi®-xtsi, one only; dse, fire-
place; wi®-xtsi, one only; ha ha, it is. (Repeated in all the other
five lines.)

OD)

Dse, fireplace; wi®-xtsi, one only; dsi, at the gathering; a-thi® bthe,

ha ha, I shall take.

624 THE OSAGE TRIBE, [BTH. ANN. 39

3.

Dse, fireplace; wit-xtsi, one only; dsi, at the gathering; u-thi-ce, to
share in the honors.
4.
Dse, fireplace; wit-xtsi, one only; dsi, at the gathering; u-thi-bthi,
to pour into my hand.

oO.

Dse, fireplace; wi"-xtsi, one only; dsi, at the gathering; u-thi-xthi,

3B)
to put upon my face.
Sona 6.

(Free translation, p. 337; Osage version, p. 506.)

ie

He, ho; ta-ha, the deerskin; kshe, that lies outstretched; shki, also;
he-ni da ha, alone (has mystic power). (Repeated in all the lines.)

2,

He, ho; wa-xtha, the standard with white feathers; kshe, that lies
outstretched; shki, also; he-ni da ha, alone has power.

3.
He, ho; ho®-ga, the standard made of the sacred eagle; kshe, that lies
outstretched; shki, also; he-ni da ha, alone (has mystic powers).
4.

He, ho; ho®-ba, the day of triumph; kshe, that les outstretched;
shki, also; he-ni da ha, alone (has mystic powers).

Sone 7.

(Free translation, p. 338; Osage version, p. 506.)

The words of this song are corrupted and are therefore untrans-
latable.
O-pxo% Wa-rHo®.
Elk songs.

Sone l.
(Free translation, p. 339; Osage version, p. 506.)

Ve

Hi", hair; a-to® no", when I have; ki-no", adorned; do™ wa ha, well I
shall be. (Lines 1, 3, 5, and 7.)

Ki-no", adorned; do" wa, well; hi", hair; a-to™-a a, when I have.
(Lines 2, 4, and 6.)

|
|

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 625

Sone 2.

(Free translation, p. 349; Osage version, p. 506.)
I,

E, ho; hi®, hair; a-to" tha ha, when it has; ki-a ha, downward; da wi
the, I shall send you. (Lines 1, 3, and 5.)
Ka-a ha, downward; da wi-the, I shall send you. (Lines 2 and 4.)
Sone 3.

(Free translation, p. 341; Osage version, p. 507.)

ie

The use of archaic and corrupted words in Songs 3 and 4 make it
difficult to give an intelligible translation.
Sone 5.
(Free translation, p. 343; Osage version, p. 507.)
il
E-no®, he alone; he, come to this place; ta tsi" da, shall; ha, vocable;
do we, to count. (Lines 1, 3, and 5.)

E tse he, he is the one; do wini da, I have given to you. (Lines 2, 4,
and 6 of the first and second stanzas.)

w)

ae

Tha-wa, to count; he, come to this place; ta tsi da, he shall; ha,
vocable; do we, to count. (Lines 1, 3, and 5.)
Sone 6.
(Free translation, p. 344; Osage version, p. 508.)

The use of corrupted words in this song makes it difficult to give an
intelligible translation.

Wa-ca-BE Wa-THO®.
Black Bear scngs.
Sone 1.

(Free translation, p. 344; Osage version, p. 508.)

il

The words of this song are archaic or purposely corrupted so that a
free or literal translation can not be given.
3594°—25;——40

626 THE OSAGE TRIBE. [BTH. ANN. 39

Sone 2.

(Free translation, p. 345; Osage version, p. 508.)

Ie

Wa-pa-hi, weapons; u-ki-sha-no", in great numbers; he shke, also;
wa-ni i" da, you have. (Repeated in the other three lines.)
Sone 3.

(Free translation, p. 346; Osage version, p. 508.)

I

Wa-pa-hi, weapons; shki, also; we-ni i" da ha, you have for them.
(Repeated in the other three lines.)
Sone 4.
(Free translation, p. 347; Osage version, p. 508.)
The words of this song are obscure in meaning and can not, there-
fore, be given a free or literal translation.

SHo’-sHO-KA Wa-THON,.
Osprey songs.

Sone 1.

(Free translation, p. 348; Osage version, p. 509.)
The words of the three songs that compose this group are obscure as
to their meaning and can not, therefore, be translated.

Pa-cr’ STsE-DsE Wa-THO®.
Hills tall songs.

Sone 1.

(Free translation, p. 350; Osage version, p. 509.)

ile

Ko*-ca ha, abreast, side by side; ko-i-tha, come ye; a-tha, a-tha,
vocables. (The translation of one line will cover all the others.)

ys
Ki-tha-ha, apart, not in solid rank; ko-i-tha, come ye; a-tha, a-tha,
vocables. (The translation of one line will cover all the others.)
Sone 2.
(Free translation, p. 351; Osage version. p. 510.)

The words of both stanzas of this song are obscure as to their mean-
ing and can not, therefore, be translated.

627

RITE OF VIGIL—LITERAL TRANSLATION,

LA FLESCHE]
Ni-zaru’ Wa-rTHo%.
Rain songs.
Sone 1.
(Free translation, p. 352; Osage version, p. 510.)

Ie
Mo"-gthe, stand upright; ho™-ge he, those that; ta-ko 1" da, are mys-
terious; ha-we he, exclamation of wonder. (Lines 1, 3, 4, 5, and 8.)
Ta-ko i" da, are mysterious; ha-we. (Lines 2 and 7.)
E-da, look ye; do-ba ha, at the four; ta-ko i" da, that are mysterious.

(Line 6.)
Sone 2.

(Free translation, p. 353; Osage version, p. 510.)

Mo®-gthe, stand upright; ho™-ge, those that; ho"-ge, those that;
ta-ko in da, are mysterious; ha-we he, exclamation of wonder.

(Lines 1, 2, and 5.)
E-da, look ye; do-ba ha, at the four; ta-ko i® da, that are mysterious;

ha-we he. (Line 3.)
Sone 3.

(Free translation, p. 354; Osage version, p. 511.)

il

Mo*-xe, sky, clouds; she the, yonder moving; do", beautiful, pleasing
to look upon; mo"-xe, clouds; ¢a-be, black. (AIL four lines.)
2.

Mo"-xe, clouds; she the, yonder moving; do®, beautiful; mo*-xe,
(All four lines.)

clouds; xo-dse, gray.
3.

Mo®-xe, clouds; she the, yonder moving; do", beautiful; mo®-xe,
(All four lines.)

clouds; ¢o®-ho", white.
4.

Mo"-xe, clouds; she the, yonder moving; do", beautiful; mo*-xe,

clouds; to-ho, blue. (All four lines.)

628 THE OSAGE TRIBE, [BTH. ANN. 39

I-rst* Ka-no% Wa-rxHo%,.
Club decorating songs.
Sone 1.
(Free translation, p. 357; Osage version, p. 511.)
ite

We-tsi", the club; ki-k’o", decorated; tse he tha, let it be. (The
translation of one line will cover all the others.)

Sone 2.
(Free translation, p. 358; Osage version, p. 512.)
Stanzas 1 and 8.
We-tsi®, the club; ki-no, decoration; wi", a; to®, has its own; he tha,
lo, it has. (Lines 1 and 4 in all the stanzas.)
We-tsi®, club; ki-no", decoration; ba-xo", a waving line; he tha, lo,
it has. (Line 2.)
Ke-no", decoration; ba-xo", a waving line; he tha, lo, it has. (Line 3.)
Stanzas 2 and 4.
We-tsi", the club; ki-no", decoration; tho-to", a straight line; he tha,
lo, it has. (Line 2.)
Ki-no", decoration; tho-to", a straight line; he tha, lo, it has. (Line 3.)
Mo*™-1%-Ka I[-Ga-xtut Wa-rTHo".
Earth striking songs.
Sone 3.
(Free translation, p. 359; Osage version, p. 512.)
Stanzas 1 and 8.
Wa-dsi, wherever is; mo®-gthe, vertical or the beginning; tse, the;
ga-tho, there; bthe da hit do ho, I am going. (Lines 1, 2, and 4
in all the stanzas.)

E tse he, thence; tsi-go, my grandfather; ba-xo", the waving line;
the a-the no", I shall send. (Line 3.)

Stanzas 2 and 4.
E tse he, thence; tsi-go, my grandfather; tho-to", the straight line;
the a-the no", I shall send. (Line 3.)
Sone 4.
(Free translation, p. 362; Osage version, p. 512.)
Stanzas 1 and 8

Wa-dsi, wherever is; mo"-gthe, vertical, or the beginning; tse, the
(repeat); hia wi tha ho, there I shall go. (Lines 1 and 4 in all the
stanzas.)

LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 629

Hia ko the no" no"-ge (vague as to meaning); we-tsi®, club; wa-k’o®,
an act; tho-to", the straight line; zho-gthe, with. (Line 2.)
The he tse, to send; hia wi tha ho, there I shall go. (Line 3 in all the
stanzas.)
Stanzas 2 and 4.
we-tsi", club; wa-k’o", an act; ba-xo", the waving line;
zho-gthe, with. (Line 2.)

Ho-r-Ga Gi-psHE Wa-THO,
The earth go upon song.

Sone 5.

(Free translation, p. 363; Osage version, p. 513.)

iL.

Ha zho®, ho, it is done; ni-ka-e, thou man (repeated). (Lines 1 and 6
in all the six stanzas.)

Ci, feet; the, to go upon; he he, vocables; tha wi tha, I send you forth.
(Line 2 and parts of lines 3, 4, and 5.)

2, 3, 4, 5, and 6.
2. Hi,legs. 3.Zhu,body. 4. A,arms. 5. Pa. head. 6. I, mouth.

Mo’ Gruu-stsE-pszk Wa-THO®.
Arrow release songs.

Sone 1.

(Free translation, p. 366; Osage version, p. 513.)

Stanzas 1 and 3.

The-a ha tse, look you, here is one; tsi-go, thy grandfather; thi thir-
ge, to overtake and seize; the a-the i" da, I send. (Line 1 of all the
six stanzas.)

The-a ha tse, look you, ete.; wa-zhi", bird; ¢a-be, the black; thi
thit-ge, to overtake and seize; the a-the i" da, I send. (Line 2 of
the first and second stanzas.)

The-a ha tse, look you, etc.; e , bi hi, hi hi ,e e ;
magical cries to urge on the speeding arrow. (Line 3 of all the six
stanzas.)

Stanzas 2 and 4.

Gthe-do", hawk; zhi"-ga, the little one; . . . (Line 2
of the second and fourth stanzas.)

630 THE OSAGE TRIBE, [BTH. ANN. 39

Sone 2.
(Free translation, p. 367; Osage version, p. 514.)

Stanzas 1 and 3.

Ha, ho; mo*, arrow; kshe, the; the a-the tse, I shall send; no®-ka,
back; to-ho, blue; the no" no®, he that has. (Lines 1, 2, 5, and 6 of
all four stanzas.)

Ho no® no®, ho no® no®, vocables; no®-ka, back; to-ho, blue; the no”
no", he that has. (Lines 3 and 6 of all four stanzas.)

Zhu-dse, red; kshe, the; the a-the tse, I shall send; e 5 Jou Jovi,
hi hi —, e—, e—, magical cries to urge on the speeding arrow.
(Line 4 of stanzas 1 and 3.)

Stanzas 2 and 4.

Ca-be, black; kshe, the; the a-the tse, I shall send; e , bi hi, hi,
hi, —, e—, e—. (Line 4 of stanzas 2 and 4.)
Sone 3.

(Free translation, p. 368; Osage version, p. 514.)

ule

E he he, lo; ts’e a-wa-the no", having slain the foe; gthiu wa he he
no", | have come home. (Line 1 of all the five stanzas.)
E he he, lo; zhu-dse, reddened; a-wa-the, I have caused them to be;
ethiu wa he he no", I have come home. (Lines 2, 3, 4, and 5.)
2

a.

xo-dse, lie scattered and gray; a-wa-the, I have caused

themto; . . . (lines'2> 3,4) and 5:)
3.
. . . Gi-hi, le scattered and yellow; a-wa-the, I have caused
them to; 3) 29-5 | (@iimes' 25734 sand! 5s)
4.
. . . Go"-ho", lie scattered and whitened; a-wa-the, I have
caused them to; . . . (Lines 2, 3, 4, and 5.)
5.

ki i-he, lie low; a-wa-the, I have caused them to}; . . .
(Lines 2, 3, 4, and 5.)

INDEX

ANIMALS—
appealed to by warriors__

four symbolic, wi’-gi-e of__ 245

skins of, for symbolic use - -_------------- 46

smoke offering to skins of__------------ 243-248

spirits of, as guardians of the penalties__- 44
APIOS APIOS, a sacred food plant _--_--------- 129
APPROPRIATION FOR AMERICAN ETHNOLOGY - 9
ARROWS—

ceremony connected with__--_- 233-234, 364-365

SONGS ORS eae rena -- 233-234, 364-369

symbolic use of___---_--------- 207, 234, 364-365
ATAKAPA LANGUAGE, grammatical sketch of- 13
BANK-SWALLOW, as a Symbol----_------------ 50
BEAR, BLACK. See BLACK BEAR.
BECKWITH, MARTHA WARREN, paper by---- 24
Brack BEAR—

Asia SVIMDOles seseosaee a= 193, 214, 238, 244, 327

sacred soil disclosed by - ----------------- 186
Brack BEAR GENS—

OM Ce\O ees eens = ee en eon 346

songs belonging to

Wit 21-OlO lesa ee = ee ae eee eee

” See Wa-¢a’-be gens.
BLACK BEAR SONGS
BLUE JAY SoNncs
Boas, FRANZ—

bulletin by 24
paper by 24
WOLK: Of: 2222-920 os SBS te he 21
Bow, ceremonial painting of___-_------------ 234
IBOW-MAKING! SONGS=2--o 2225 easeceee= == 271-274

BuFFALO—
a gift to the people_
hair of, as a symbol__-
BUFFALO BULL, aS a symbol of courage and
SCRON BUD esas ee aoe see nee ease ELE 244
BUFFALO-BULL-FACE GENS. See TSE-DO’-GA
IN-DSE GENS.
BUFFALO BULL GENS—
Tite ACCredILEMULO a= se eee ee season 205
See Tho’-xe gens.
BUFFALO BULL MEN, SONGS OF THE RISING
OF WHE 2223.92 soe oo casscecsaqeteenseeee 206-213
BUFFALO FACEGENS. See TSE-DO’-GA I2-DSE

GENS.

IBUFFALO SONGS==.--==---2=2=--=-- 192-205, 283-289
ritual closed with-_-------.------_-_--- 205, 326

BUSHNELL, D: I., JR., work of--<-----.-.---- 22-23

BUTCHERING SONG 134

BUTTERFLY, as a Symbol 50

CARDINAL POINTS in religious rites_____--_--- 309
See WINDS, FOUR.
CARRYING SONG
CATAWBA LANGUAGE, study of, by John R.
SYWADLOM == nasser sana aa =n saa ———— 14
CAT-TAIL GENS. See WA-KE’-THE-STSE-DSE
GENS.

Page

CEDAR, a symbol of long life_._-----_-_-_--_- 238
CHARCOAL, SACRED—

aisyimboll(opfirosssessse === nee ana ae aaa 113

songsirelatingitos-- = sass oss ee 213, 327

WSO) Ofe see a= 5 2 ee eee nae aes 327

wi'-gi-e of
CHINQUAPIN, WATER, a Sacred food _________- 195
See NELUMBO LUTEA.
CHITIMACHA LANGUAGE, grammatical sketch

Of ae ees nS ete a tte ek 13
CIN’-DSE-A-GTHE, a tribal division --_____-__- 82
CI*/-DSE-A-GTHE GENS, Offices of__________-_- 92
CLARK, Miss M. S., work of_---_-----____-- 28

CLOTHING, ceremoninlees soos =a ese =
CLowpbs, SONGS OF THE
CLUB, SONGS OF DECORATING THE________ 355-358
COLLECTIONS transferred to United States

National Museum. 27
COLORADO, ethnological work in 12
Cooper, JoHN M., bulletin by___ 24
CorN—

aigift tothe people==---=---2-=-s226-55e= 207

ZrOWwNIDyawOMen esas =—== ses = See 288

symbolic planting of_ 194
CORN-PLANTING SONGS----------_--------- 196-205
CORRESPONDENCE Of the Bureau of American

Ib thnolog y= = =o Seen es oo eee eee 10

Crow—
appealitosforaid22=2=-- = =_ a 295
127
buffalo hunters guided by-----__-___--__ 183
mystic power of - 296
prominent in tribal rites_ e182;
Crow Soncs 185, 316
CURTIN, JEREMIAH, paper by_-__------------- 24
DAKOTA DIALECTS, words of, found in Osage
Tiftalseise oo esse ee ot eset ne ee Eee 186, 187
DEER—
asiaisyimbola==sa=- <5 = a eee oe ee 214
as an emblem ---_---- 327
ceremonies connected with—_----__------ 322
place of, in tribal life -_ _____ Bee 322
DEER PEOPLE GENS. See TA’ I-NI-KA-SHI-GA
GENS.
DEER I SONGS 222 ee eee es = 129-137, 322-326
ritual(closediwithisve: <5 -- oss e= so-so 326
DENSMORE, Miss FRANCES—
bulletin by 24
collections made by_-- 27
WOLky Ofte 22 een se Se ee eo 23
IDIVISIONSHORIBATS 2 oc 2o = soos ne 2a eek a= 82, 84
See GENTES.
Do-p0®’-HO2-GA—
authority, ole - —o- a=- = a oa 279
chosen leader of war party -------- 107, 109, 111
Guties!ofseeesen a ee Sevccemsss 107, 144, 279
Sonpsixefertming (0s === == see eee 120-123
Walling: Of-ssasassosacceaa ee sae eee 138

632

DRAGON FLY, as a symbol__
DREAMS, WI’-GI-E OF THE _____-__--------
EAGLE—

See GOLDEN EAGLE.

EAGLE FEATHER, use of, in ceremony ------- 251
EAGLE GENS. See HO®’/-GA A-HIU-TO® GENS.
EARTH, songs connected with______ 358-362, 262-364
LEAS ONGS eos sass eesescaeet oe cee eae 338-344
E-NO®-MI"-DSE-TO2 GENS, arrows made by
priests of 364
FACIAL PAINTING—
symbolic. - 22222222525 ee SRE 243,
toisend) courage. --=+=22¢ 22.225 S- 192-193
See PAINTING, SYMBOLIC.
FALCATA CoMOSA, a sacred food plant_______ 129
FEAST, CEREMONIAL, SONGS OF______--_-_-- 226
FEES—
for;initiation:.---25- 228 =e ee 46
for: reciting wii'-gi-62- 25 eee e eee ee 62
for services 274
given the A’-Ki-ho= Xo’-Ka____ 196
given the Wa’-do™-be___..._______-__- 181
FEewkEs, Dr. J. WALTER—
appointment of, as chief_________._______ 27
papers) Dysaceses eee 3 24
volumes presented by_ a3 25
WOK Ofso 526 a se en ne Sates eee ee oe 9, 12-13
FIGHT FOR THE CHARCOAL, SONGS OF THE. 213
FINDING OF THE FOE, wi’-gi-e of the-__.____ 80
FiIrE—
symboli of. 22 26221: -2c: Lt Sees 113
See CHARCOAL, SACRED.
FIRE DRILL SONG 224
FIRE, SACRED—
ceremony connected with____.____..__- 332, 334
method. ofjkindling#2se=s essen es 224
FIRE-MAKING SONG 225
HIREPLACES SON G2e= 2 sane = re eee 278, 280
FIREWOOD, SYMBOLIC, wi’-gi-e of__________- 223
FLETCHER, Miss ALICE C., mention of______ 38, 82
Foop—
ceremonial gathering of___ 195-196
distribution of, at ceremony - 61
duties!ofiprocurings ss) =e eee 288
KGOD;PLANTS | gSACRIED sees = sas see 129
Footprints, explanation of use of word in
196
80

FRACHTENBERG, LEO J.—

bulletin by_
WODK: Of) 32 sane
GaNN, THOMAS, bulletin by_______________- 24
GENTES—
exchange of positions of__.----_----=---._ 100
names of__ 84
- 230, 351-355
Gini DELDANCE Y= WOrkK Ofs 22s) 25) eee 21, 25
GILMORE, MELVIN R., paper by-_------.---- 24
GIRDLE, WOVEN, ceremonial use of_______ 251, 257
Gop*or DAY, path of2s---22-= = 357, 358, 360, 361
See Sun, SKY.
GOLDEN EAGLE—
Sia SyM D0 sess ne see ect 214
Sacred:nature 0f2-2 2. -88- seee = eee aes 336

INDEX

Page
GORGET, SHELL, used in ceremony ____-___- 251-252
GRANDFATHER, a term denoting reverence___ 97
101, 276
Grass, bunches of, used in ceremony______ 295,
298, 299, 300
GROUND PLAN OF PLACE OF INITIATION______ 84
GUARDIANS OF THE PENALTIES, WI’-GI-E OF_ 4446
GUERNSEY, S. J., bulletin by___ 24
GuRLEY, J. G., resignation of____.._________ 23
HAEBERLIN, H. K., death of__ 21
HARRINGTON, J. P., work of_- 20
HAWIKUH, excavations made at_____________ 10
Hawk—
appeallto; for, aid S22 == eee 295
asia;war,emblem=! 2222225- sss 22sec. eee 206
the symbol of courage________- 100, 232, 296, 365
HAWK, SACRED—
earried\ibysinger-e-==sse === eee 138
position of, as an omen__ S32
removal of, from shrine__ 2e 96
ithe:awakening of==ssesses==- se eee 89
HA WIK SYMBOLS, USe Of2--52-==.==-- 25s = 206
Hawk Wa-x0’-BE, legend of______________ 100-101
Hewitt, J. N. B.—
papery Dys_ se. -2-- =<-5- 2 ee 24
WODkK Ofeo2 2 2 s--- seus aes Le eee 14-16
HILxs, HiGH, SONGS OF THE_________-____- 349-351
Hopce, F. W.—
resignation \of2s 29 s== se =e 27
ROP ks Of oes ae a ae eee 9, 10-12
Homes, J. HENRY, letters of__._____._.___-- 23

Homes, W. H.—

HOLY MEN, greeting to___
Ho®-Br’-GU CEREMONY _
Hor’-GA A-HIU-TO2 GENS—

92

symbol of. 50
Ho»’-GA GENS, authority and power of, to

forganize;war parties=-e— 345
Ho*’-GA SEVEN FIREPLACES, place of, in

(COLGIN ON Yee ee se ee ee 84

Ho»’-GA SUBDIVISION, gentes belonging to___ 84

Ho*’-GA TRIBAL DIVISION—

divisions ofa 2= cs 2-235 = nb ee ae

ritual belonging)t0s=—---2-—— = eee
songs belonging to__
Hov’-Ga U-TA-NO™-DsI—
a tribal division: -_.-=-------=--====.-

house! Of: =22 2528 ae ee ee
Hor’-Ga U-TA-NO®-DsI GENS—

mythical story of - -__- 100

place of, in ceremony - 84

Symboll ofii- 222-2 = 2==2- eee 50
Ho»’-Ga WaA’-TSE-GA-WA, a tribal division. 82
LOUGH, \WAALTER, (wOrk Of2 = === ae 22

Hovse oF Mystery, ceremonialapproach to_ 86,
88, 99, 257-260

“HOUSE OF THE Ho*’-Ga”’ 4 83
HOUSE, SACRED, approach to_- Hse 79
HOVENWEEP NATIONAL MONUMENT, estab-
ishment\ofo.: 5222 es ae ssc 13
HRDuICKA, ALES, bulletin by _----.---------- 24

HUNTERS, song referring to the return of___-- 203

INDEX 633
Page Page
I»-GTHO"’-GA GENS— Moccasins, SYMBOLIC—
animals used by, as symbols___--_-_-___- 244 ceremonial ctittingof_—_-------_-=2___-_- 61-63
mention of ceremonial use of______ 66, 67, 84-85, 251, 257, 259
41 diagramiofcutting sss ====ss = ne eee 62
92 | MONTEZUMA VALLEY, RUINS OF_____________ 12
50 | Mooney, JAMEs, work of___.-------_------_- 13
46 | Morris, Fart H., paper by_-----------_-___ 24
See PUMA GENS. IMOURNING/ CUSTOM >a 2222 see = eeecen ao 41-42
INITIATION CEREMONY— IMIG SY SUB OLICSUSE O Rss ssa ee eee eae 164
ground plan of place of____--___---------- 84 | Murr, JoHn M., collection made by _________ 27
notice of Munrog, Miss HELEN, work of___._----___- 24
preparation for___- MUSEUM OF THE AMERICAN INDIAN, collec-
time|required for=2-2-222222 22-2 WE 8 lOmin eee ces = ee es cee ae ee ake 10
INTERPRETERS, difficulties in obtaining______ 15 | Music INDIAN Sid y Ofere = 23
Troquois FEDERATION, study of Cayuga texts IMEGSSELWI!-GI-H mesa ee een ee 252-253
Nelating toes eee ee ee 14 | Mystic HousE—
JEDD; NSE M., work of-__-----22------- === 22 sacred fire kindled in__________________ 220, 225
KALAPUYA LANGUAGE, work on_____________ 20-21 SONGS Ole ee eens a ena eases 218
Ke/-k’l» gens— NAMES—
Officetofee=2 cate 5 esas sessccee 93 gens bestowinge.-=.-- esas sdacnace- == 260
place of. takenfromjatsOng == =- eh asea ea ee 208
Kipper, A. V., bulletin by NELUMBO LUTEA, a sacred food plant-_____ 129, 195
Ko“ NORICEREMONS) oe) - 5-2 = eee ee NEw MExico, excavations in________________ 10-11
ISIN OLISON Guana eee ae eae eee NEWMAN, CHARLEs B., work of -____-_______ 25
Ky’-No® Wi'-GI-E NIcHOLs, Mrs. FRANCES S., work of__ _______ 23-24
KIOWA LANGUAGE, study of - 20 | NiGHTHAWK as a symbol.------------------- 50
KNIVES, SYMBOLIC - 346 | NIGHT-SINGING -__
Kroeser, A. L., work of = Ni-KA WA-KO"-DA-GI GENS—
Kv’-zH1-wA-TsE, an Osage warrior 77 mention of-_.--.--.-_-. = ipcgaaimamaaa emanate 205
military honors of 178 mythical story concerning--___-_________ 206
MABORS DIVISION OFen eee en Oe 288 ofticelofes 2e == a-a2cane co 99, 100, 101, 206
La FLESCHE, FRANCIS— eae
eae HEDGE xe can soccemmetnedeoees 1 ae NI/-KA-WA-ZHIP-TO"-GA, a living warrior___-__ 177
LAW, TRIBAL, punishment for violation of____ 42 7 muilitary honors Of ——— === ---2--on a= wi
Ny-Ka Xo-BE, holy men ____---._------.--_- 102
aoe MIRE ae ce ior Laew oye VPs ere Nr’-K1 No®-K’0" RITE, the ‘“‘seventh degree” 37
caer OF THE HAWK WA-XO/-BE ________ 1 Nou note eae
belief concerning origin of________________ 301- approach of, to place of ceremony-_------ ae
302, 338, 360, 361 UIE ssa eoccseseaecc geass ae
mathtortierirals nitosg ceremonies performed by~_ _------_- 175, 316, 322
fama RE SOREGL 990 designated Holy Men--_ _----------_--_- 102
LitTLE Howse, approach to_________________ 80, 82 CHARS O woman Me mphasized by --------- oo
LITTLE SONGS OF THE SUN___-----------_-- 280-283 ood Oe CUSTER
LYNX, as a Symbol of courage__----__----_-- 58, 244 EAA ue A
MAN, SYMBOLIC. See SYMBOLIC MAN. paiiting and Gressing Of ee ee a aaa 25
MANUSCRIPTS PURCHASED BY THE BUREAU__- 23 ee GH) soiccas Secs sseecee ssa Ly
McELMo DIstRICct, visit to ruins of - 12 USS Oma Biss aesccaceceesse DNS
MESO IER, SLD NTO. SENOS ceremony performed by_____ 53, 58, 61
MEN oF MysTERY GENS. See Ni’-KA Wa- Bete eee LEE ae we
Ties OA = Nov ~ZHIP-ZHO® RITE—
Mesa VERDE RUINS, type of_____- : 12 ee are 38
MICHELSON, TRUMAN, work of- -- 18-20 a ;
Wise be eee Lan 318-391 NONeE OF INITIATION CEREMONY -___---_____ 52-53
ML-K’1"’ Wa-No2— Fe - z -
a gens of the Tsi’-zhu division_._________ B4 count of, by See TAU eeeceseeeea= ute
awargens®.: eet aM 243 songs of counting eee wessese ns = o22---2-- 172
PTIOUIT OTTO fe ened a LSet ns 177, 178 OJIBWA TEXTS, edited by Doctor Michelson __ 20
Symbollofencs. eS ies ___ 59 | OMAHA DIALECT, words of, in Osage rituals_ 186-187
MILLER, Dayton C., tone photographs de- OMAHA TRIBE—
23 RNY CHO aos ae oe a eae eee 131
Mission INDIANS, linguistic studies among_ 20 some customs of____- 41, 42, 111, 127, 137, 182, 183
IMOCCASIN CEREMONY...----.---=-----==-<--=- 248 stonyatoldib yes woe oe eee 124

MOCCASIN WI’-GI-E

ORGANIZATION, TRIBAL, dual form of _________ 66

634 INDEX
Page Page
OSAGE TRIBE— RITE OF VIGIL, SONGS OF ___-_____-________- 275-280

divisions of RITES, many versions of_--_---_-_______-.__- 37-38

investigations among -- 16-18 | RrvER—

organization of _______ -. 66,82 appeal for aid in crossing______________ 312, 315
OspREY, SONGS OF ________ _ 347 songs before crossing of____________ = | BAK}
OwL, GRAY, SONGS OF THE _ 227 | Rotu, WALTER E., collection made by _____- 27
PAINTING, SYMBOLIC— SAGITTARIA LATIFOLIA, a sacred food plant... 129

Ceremonies |ofjos sa ass55 5 eee eee 69-73 | SARGENT, HOMER E., work supported by_-_ 21

ORTOD SEs foo! eae See. Seanad et ae 194 | SAUK AND Fox INDIANS, work among______ 18-20

of the face. vey Ae Sey ee 192-193, 243 | SCALP—

of the Xo’-Ka 251
PAINTING WI’-GF-E_______ _. 74-76 contributed to portable shrine _ 3 92
PATH OF LIFE, in rituals______________ -. 259 distribution of pieces of__________ tdi
PEACE GENS. See Tsi/-zHU WaA-SHTA’-GE use of, in ceremony----------_- = QA7

GENS. use of, in corn planting s2=y 57195.
Pr/-DsE-MO»-1", an informant________________ 213 | SCALP CEREMONY, reference to____-________ 134, 247
PENALTY WI-GL-E_......_-.....-.- SEARLES, STANLEY—

Pre— appointment of_

asiasyimbole = Seco cose ee WLOX KS Of = eee ee oe eee

as credential of office ___ SEVEN SoNGs—

ceremonial use of -________ a part of the No»’-zhi>-zho" ritual_______ 41, 205

symbolic, carried by singer-__.____--____- 138 explanation|of-——— == =—--= "22222 77
PIPE OFFERING SONGs- -___-_-- 120-123 songs composing------------------- 78
PLACE OF INITIATION, plan of 84 | SHELL GORGET, used in ceremony_____-__-__ 251
PLANTING, SYMBOLIC, OF FIELD 194-195 | SHO’-Ka— 3
(PLANTS)/SACRED:FOOD =o == 2 eens eee 129 a ceremonial messenger--___--_-_--.-__-- 42
Poast, Miss FLORENCE M.— Painting Olen ene ee ee 69

resignation Of@s—-- 7 oe eee ee ee 28 | SHO®’-GE-MON-1IN—

WEOTIC OF ne ee ee na Ls 28 acting as Wa’-do»-be___ be MITT
PONCA DIALECT, words of, in Osage rituals _ 186-187 an informant-____--- -- 242, 260, 278, 285
POTAWATOMI TRIBE, study of_____--__-----_- 19 177, 242
Powers, Miss Ema B., work of. _. 24, 28 179
PRAYER, periods for offering. -_______________ 318 ritual recited by 242

See SUPPLICATIONS, WA-K02/-Da, SHRINE, PORTABLE—

PROCESSION AROUND THE VILLAGE, ceremony articles composing-----------.---------_- 92-93

Of ee, SN ne ee 175 makingiof--->=2<cscs saeco. Se
PUBLICATIONS OF THE BUREAU OF AMERICAN opening of___

RTH NOLOGY eee ee ae een eee 23-25 songs of opening---_--_-

PueBLo INDIANS, bibliography of._......--_- 12 symbolic club attached to- - 356
PuMA— symbolism of--.--------- aol

SARS VIN DOl= sees soe ne we ne ee 214 TITY 0 fee eee se

as amvemblem=:< 200. am ee 327 | SINGER, THE, title of candidate forinitiation. 69
PUMA GENS— Sioux, | danceicustomofs-=--2-a- 2 e—e 127

TON OT Of ae ea ee ee 70, 206, 214 | Six Soncs—

songs belonging to 290, 316 a part of the tribal war rite____________ 205, 206

songs closing ritual of. 326 a ritual of the Tsi’-zhu great division-... 327

Will = 21-01 Of ee ees 154 explanation of

See I®-GTHO"’-GA GENS. S(O fee eee enna
PUMA SEIN, ceremonial use of._-__-------_- 251, 257 | SKINS, for ceremonial use 46
PUNISHMENT for Violation of tribal law ______ 42 | Sky—

RAIN SONGS.__- appealito; fonald a= -- ese oa 281
RAtTTLE— life descending from _--__-_-_---- 302, 338, 360-361
connected with songs____.___--_-__-____- 264 See GOD OF Day, SuN.

IBV TTL DOLISOT Of sees esa 115 | SMOKE OFFERING, ceremony of_-_-------..- 243, 247
RATTLE, SYMBOLIC, SONGS OF______-_-_____ 114-120 | SMOKING CEREMONY--------------------- 53, 61, 295
RVATTIRMWI'=GI-E s-- 25-25 -eroe anes eee es T15=117 |) SMOKING WI’-GI-B2- 22 -=— 2252-22 sane 54-58, 59-61
RED EAGLE GENS— SoIL, SACRED, disclosed by the bear_____----- 186

chief chosen from 318 | Soncs—

office ‘ofi-= +. =< 22222a2peneoe one eee 318 black bear__-

See Tsi/-zHU WA-SHTA-GE GENS. blue-jay
IREHEARSAT OF SONGSi.-20 5-520 sees seo - 68-69 bow-making
RETURN OF THE BIRD, SONGS OF___----___- 232 buffalos=="=o.ss5 seo eee oe 192-205, 283-289
RicGs, STEPHEN R., quoted _-_-------------- 186 butchering__- 134
RIsInG SONG 76 carrying 135
RISING TO DEPART, SONG OF-_- 236, ceremonial|feast== = nea. eae aoe nee eee 226
RITE OF THE CHIEFS 37 cornplanting==-3-5-- = - == 196-205

INDEX 635
Soncs—Continued. Page Page
crow_ _.- 127-129, 182-185, 316 | SuN SonGs___--___----- ---- 120-123
deer__ --- 129-137, 322-326 | SUPPLICATION SONGS 111-114, 220
ele ee te cee 338-344 | SUPPLICATIONS—
224 to earth, sky, and water-__-.__-.-------- 164
225 Coithe/sunsoesentes ec seeseeeenecees eee 120
278, 280 to Wa-Ko»’-da, time for___----.---------- 318
227 | SWALLOW, as a symbol. -- == 50
220 | SWAN, as an emblem--__ - 327, 335
little, of the sun_ SBS) 280)|| (SWAN; WHITE, asia\symbolo-©_2-28s--- 2-2 214
mid-day____--- _. 318-321 | Swanton, JoHN R.—
of act of weeping__ _. 137-138 collections made}bys-----2---=-2-2--- = 27
of approach to the house 79 iW, OF Ki Of seas sense ae ee eee 13-14
of awakening the Wa-xo’-be_______--_--- 89 | SWEENY, ALBERT E., work of-___-_---------- 25
Of Clouds seen aera eee eases eee 351-355 | SYMBOLIC MAN—
of counting the o-dor’ 172 SODGS Ol eeae nasa ane ee ene eee 267-271
of crossing a river 218 songs referring to--..-------- _-- 183, 304
fofdecoratine club sees ee eae 355-358 the personification of the tribe_ aie lit)
of drawing the arrows- 233-234, 364-369 tribal unity represented by_-_---------_-- 101,
offightiforscharcoalss sass = esas ene aa 213, 327 118, 300, 304, 311
of gathering wood 12) 290) || S¥eB0ts— ba
aherayiowle es. 2u S ORS EY 297 of the Ho»’-ga subdivision -___-_--_------ 147
of greeting to the Holy Men___________ 102-103 of the Tsi’-zhu division _____. ua7
of greeting to the symbolic man_______- 101-102 of the Wa-zha/-zhe subdivision------==-- 17
OLhighihilssse eet ke we eee 349-351 | TA’ I-NI-KA-SHI-GA GENS, Office of-..----_--- 93
of laying down the Wa-xo’-be_-_________- 369 | \“TA-Ko,’’ use of the word -___-__-_-_----- 186-187
of mystic house 91g | TALLY STICKS, CONSECRATED----------------- 77
of opening the shrine - __ 260-264 THONG, SACRED CAPTIVE, custom connected
OlOSDYeYoe ee eee __ 347-349 With_______-___---_------------------------ 180
of processional approach__ THO’-XE GENS—
of return ofthe bird.._._.............___ a gens of the Tsi’-zhu division ---_______- 41
Olreversaloee ee ee ee animals used by, as symbols____-__.----- 244
of rising of buffalo bull men_- mythical story concerning -----_--------- 206
efrisingiiodepart==---2- = ees e 236 (Off, Ce) 0 tan aemeee eee 93, 99, 100, 101, 206
Oftrite ofivieil meee annnee __ 275-280 316
of seizing the Wa’-do"-be_-_-_________- 147-148 50
of striking one against the other_-__-_____ 230 the Buffalo Bull gens_____--____-.-__---- 205
of striking the earth-_-____________ 230, 358-362 | TOBACCO, ceremonial use of 53,
‘ofsvimbolicunanm esos = 267 58, 61, 69-70, 79, 257, 295

of symbolic rattle_______
ofsymbols on war club-___
of taking up rattle______

of triumph
‘ofuntying the shrine----=------------=— 88-103
of vigils
of walking over the earth_-_-__________
of walking upon animal skins
of water
pertaining to the attack
pipe offering.

relating to the sacred charcoal ---_______- 327
TISin G22 2 ee eee ee 76

supplication_
the Seven--_- 77, 78
tlietS xen ee nee ee eee 77, 78-79
- 124-127, 290-294
Sowersby, Miss ORA A., work of--________ 24, 28
SPIRIT SONGS! 222-2 232-22 -se- esata a==- 103-106
Sun—
appealsitosoraldian scan se seen 280, 281
aSitheNGodiol Da yess ne ae ee ee 87, 120
dramatization of movements of-_________ 53
isupplication|to0e-=22.=-==-=..-2--=e=-2-5e= 120

See Sky, GoD oF Day.
SUN-CARRIER GENS. See MI-K’1n’ Wa-No®
GENS.
DUN-BRAWWIE-GI-K aoa e oee ceen 170-171

Tonto BAsIn, study of ruins of_-_
To=-wor’-I-HI, an informant --___---------_--
TRIBAL DIVISIONS OF THE OSAGE-_--____--___-
TRIBAL ORGANIZATION, dual form of_________ 66
ERIUMPH, /SONGS!OR=-22c2-2=5-2---===- 229, 232, 301
TsE-DO’-GA I9-DSE GENS—

mientionlofe-2 2. =- 5. ae == ae eee te 62
office of____- = 93
Symbol! of22- 225 sao Se ee eee 50

TSE-ZHI"’-GA-WA-Da-I®-GA, an informant-____ 83, 213

TsI-Go. See GRANDFATHER.

Ts\-ZHU, a tribal division________.______ 83, 84, 205
gentes belonging to__________-___________ 84
Songs belonging tOs--2 ee ee 77

TsI/-ZHU SEVEN FIREPLACES, place of, in cere-

NON Yee se a eee een sweetest ae ot eee 84
Tsl’-zHU WA-NO® GENS—
a gens of the Tsi/-zhu division ___________ 43
a war gens 243
mention of 177
Olfices}ofs sone Soest sso nan 2 Saabscene es 92
symbol of 50

Tsi’zHU WA-SHTA’-GE GENS—
animals used by, as symbols__-_---____--- 244
as peacemaker.
office of
songs beloneing tows == 5-22 ae en 290
Songs!closing ritual ofes==-=—a- 2 =a ean 326

See RED EAGLE GENS.

636 INDEX
Page Page
TUNICA LANGUAGE, grammatical sketch of__- 13. | Wa-2zHA’-ZHE WA-NO® GENS—
TURTLE CARRIER GENS. See KE/-K’I" GENS. a gens of the Ho»’-ga division __________- 43
VIGIL to send courage-_--_------------------- 193-194 a war gens.
Miciis SONGS OF THR == >= ne eee 106-110 Symbol ofa eee
Wa-Ca’-BE, a tribal division________________ 83, 205 Wil-gi-e(0f. pet == - eee eee
Wa-CA’-BE GENS— WEEPING SONGS
keepers of the Mystic House___________-- 218 | Wipows—
mention of. customs concerning: —_---- === 225s a2 54, 238
office belonging to = 92 wi’-gi-e used at installation of__________ 238-242
symbol of___------ z 50 | Wr'-GI-E—
wi’-gi-e belonging to__-______----____--- 46, 154
W a’-D02-BE— $
feeSipiventto= = 55ers 181-182 of slipping off moceasins_________________ 84-85
onors}accorded t0ses ees eee 182 of the Black Bear gens___-_.___________ 154-164
militaryashOnOrs Ofa=-o= = eae = oe 67-68 of the charcoal__-
Office Of s°- = seers oe eee ee 67 of the dreams-___
songs referring to 147-148 of the guardians of the penalties_________ 44-46
valorous deeds recounted b = PA ofitheimussele 23222 eae _. 252-253
WAILING, as a ceremony_________- _. 54, 244 of the symbolic firewood_________________ 223
WA-KE’-THE-STSE-DSE GENS, Office of_ 2 93 of the symbolic moccasin _ 63-66, 248-250
Wa-Kon’-pa, the creative power-_--_-_____-- 38 of the symbolic painting_________________ 74-76
beliefin’ as ee ee Send ee 67 of the Wa-zha’-zhe Wa-no® gens_______ 164-170
power of 310 penalty, ofall gentes___.._-=.--=.________ 47-49
supplications to_- 41, 42, 58, 107, 109, 111-114, 188 penalty, of the Ni’-ka Wa-ko®-da-gigens_ 51-52
WALHALLA PLATEAU, reconnaissance in____ 21-22 recited by the Puma gens_-_____________ 148-154
WAR CLUB, songs of symbols on____-______- 230 second smoking 59
Wak CUSTOMS 41, 58, 61, 92, 98 SUL SLAY eet ee -- 170-171
WAR GENTES 243, used at installation of widow —_____ -- 238-242
WAR ORGANIZATION as typified by symbolic WILLOW SAPLINGS, use of, in ceremony_____ 148, 276
man. alee. Raa AT Se 304 | WILLOW TREE, a symbol of life___-_________. 195
WAR PARTY— WINDs, FOUR—
authority, to organizes 22-22 2 ase eee 345 appedalsitO; fOr Aid-— ce eae eee 281
office of leader of__ 107 inereligious rites == se oe ae eee 309
organization of____ WoLr—

See DO-D0»’-HO®-GA.

WATER—
‘a.symbolofhealth= =e 238
songs for crossing ------------ 312

WATER CHINQUAPIN, a sacred food____-_-_-- 195
See NELUMBO LUTEA.

W a-THU’-Ts’A-GA-ZHI, the father of Wa-xthi’-

DY eo Seen ee eee ee see ase EES ees 154
Wa/-THU-XA-GE, an informant 183, 260
Wa-TSE’-MO®-I®, an informant ________- 154, 196, 213
Wa-X0/-BE—

name of the Sacred Hawk --_-.----------- 89, 94
position of, as an omen----__._.__------__ 370
songs connected with-_--------------.-_- 369

WaA-XTHI’-ZHI, an informant-___-_-_------- 46, 83, 96,

131, 136, 154, 170, 178, 196, 203, 213
W A-ZHA’-ZHE—

@ tribal division® =). -22=—see= 82, 83, 205

gentes belonging to-____________--____-__- 84
WA-2ZHA’-ZHE SEVEN FIREPLACES, place of, in

COLCM ORY aes eee ee ee ee eee 84

miystic-traits Of-= 32 — eee
story concerning
‘WOLKY SONGSs2 ose eon

WomMan—
eappealiby fOr aids. esa) = 25a ee eee eee 284
ceremonial'dutyofieess= == eee 42
ceremony performed by -------_-_-___- 284, 285
duty Of 2-- <= oe 288
instructions to_ 192-195, 283-284
part taken by, in ceremony_-____________ 54, 302

position of, in tribe 302

religious significance of duties of_________ 288
Woop, SONGS OF GATHERING_-__-__________ 220
WRISTBANDS, WOVEN, ceremonial use of__ 251, 257
X0’-KA—

ceremony of painting and decorating__ 251-257

office of_______ zs 43

painting of the____-_____ -- 712-73

symbolic adornment of--__________ 73-74, 85-86
Xu-THA’-wA-To"-1", death of____ 170
ZUNI, excavations near 10

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